Author: Rev. Kurt Belsole, OSB (Page 3 of 5)

Rev. Kurt Belsole, O.S.B. is a Benedictine monk of Saint Vincent Archabbey in Latrobe, Pennsylvania and Director of Liturgical Formation at the Pontifical North American College in Rome. He studied at the Pontifical Liturgical Institute at Sant’Anselmo in Rome and has worked in the sacred liturgy since 1984. He wrote his doctoral dissertation on Joy in Lent: Gaudium in Chapter 49 of the Regula Benedicti.

He has concentrated his study on the liturgical movement that preceded Vatican II and formed the background of Sacrosanctum concilium, the Constitution on the Sacred Liturgy of the Second Vatican Council. Consequently, he understands the liturgy as a theological reality into which the members of the mystical body of Christ are baptized and in which they live, and move, and have their being. The contents of the website are meant to provide an accessible theological background the celebration of the Catholic liturgy.

The parish bulletin inserts are written to provide a short and accessible but also a reflective theological understanding of the Catholic liturgy.

Other liturgical reflections are tailored more to theological reflection on the liturgical season or the hymns of the Liturgy of the Hours.

The contents of this website are provided free of charge. It is only asked that the source be given as well as the website from which it is taken. (Further information is provided below.)

Bulletin Insert: Advent: Differences Noticed in Church

July 15, 2017 / Rev. Kurt Belsole, OSB

The Season of Advent: What Differences Might We Notice in Church

When the season of Advent arrives, there are some changes that people often notice in Church. Probably the most obvious of these is that the color of the vestments changes to violet. On the Third Sunday of Advent, which is also called Gaudete Sunday, as the Advent season is already half over, the joy of the Nativity begins to break in and on that day rose colored vestments may be used.

Also, the hymn Glory to God in the highest is omitted at Mass, and one will find that there is a certain moderation in the decoration of the altar. While flowers may still be used, the decoration of the altar should not express the full joy of the Nativity of the Lord. The same can be said of the use of the organ and other musical instruments. They are used with a certain moderation that does not anticipate the great celebration of Christmas.

In churches where the daily homily is not already an established practice, a homily is strongly recommended on the weekdays of Advent for the sake of the faithful who regularly take part in the celebration of Mass.

Biblical figures who are especially prominent during the Advent season are the Blessed Virgin Mary, the Prophet Isaiah, and St. John the Baptist. The season of Advent cannot be understood without taking into account their role in the fulfillment of God’s plan in Christ for our salvation.

Source: Rev. Kurt Belsole, OSB, Saint Vincent Archabbey, Latrobe, PA
www.liftupyourhearts.church

Bulletin Insert: The Season of Advent

July 13, 2017 / Rev. Kurt Belsole, OSB

The Season of Advent

The season of Advent begins on the First Sunday of Advent and continues until Christmas. This season has a two-fold character. First of all, it is a time when we focus on waiting in joyful expectation for the second coming of the Lord at the end of time. For that reason, on the First Sunday of Advent, we hear in the gospels of the three-year cycle about staying awake for the coming of the Son of Man, about being watchful and alert since we do not know when he will come, and about the Son of Man coming with power and great glory.

As Advent progresses, however, the first coming of Christ becomes more prominent. He is the Son of God and the Son of Mary as well as the baby born in Bethlehem who will suffer, die, and rise again for our salvation. The Second Sunday of Advent, therefore, has John the Baptist crying out: Prepare the way of the Lord. The Third Sunday of Advent again features John the Baptist hearing about the miracles of Christ, instructing the people that there is one among them whose sandal strap he is not worthy to untie, and then teaching that there is someone mightier than he who is coming and who will baptize with the Holy Spirit and fire.

Then, at last, on the Fourth Sunday of Advent, we hear in the gospel of how the birth of Jesus Christ came about, of Mary saying to the Archangel Gabriel: Behold, I am the handmaid of the Lord, and the exclamation of Elizabeth at the visitation: How is it that the mother of my Lord should come to me?

Source: Rev. Kurt Belsole, OSB, Saint Vincent Archabbey, Latrobe, PA
www.liftupyourhearts.church

Bulletin Insert: Sprinkling Rite: Vidi Aquam

July 9, 2017 / Rev. Kurt Belsole, OSB

The Blessing and Sprinkling of Holy Water at Mass during the Easter Season

The Roman Missal provides that on Sundays the blessing and sprinkling of holy water may take the place of the usual Penitential Act at the beginning of Mass. This is done in remembrance of our baptism. When this is used, it comes immediately after the greeting and the priest blesses the water before he sprinkles it.

The Rite for the Blessing and Sprinkling of Water is especially recommended for Easter Time. The priest begins by inviting the people to ask God to bless the water which will be sprinkled on them as a reminder of their baptism and also that they may remain faithful to the Spirit which they have received.

In the blessing of water for the Easter season, the priest speaks of the wonderful work of our creation and the even greater work of our redemption in Christ. He recalls that God made water the instrument of his mercy. Then in a clear reference to the exodus of the children of Israel from Egypt through the Red Sea, he speaks of how, through water, God freed his people from slavery. Also, in reference to the forty years that Israel spent in the desert, the priest notes that through water from the rock, the Lord quenched the thirst of his people in the desert. Then in recalling Christ’s baptism in the Jordan, the priest refers to the fact that Christ, by his own baptism, made the very waters of baptism holy. Finally, the priest prays that the water that is blessed may be a memorial of the baptism which those in the congregation have received and that they may also share the joy of those who were baptized that year at the Easter Vigil.

The sprinkling during the Easter Season has customarily been accompanied by the chant which begins with the words of Ezechiel 47: 1: Vidi aquam egredientem de templo, a latere dextro, alleluia. Et omnes ad quos pervenit aqua ista, salvi facti sunt. Et dicent: alleluia, alleluia (I saw water flowing from the right side of the temple, alleluia. And all to whom this water came were saved. And they will say: alleluia, alleluia). This chant begins a passage which further on speaks of other images of abundant life and healing, images that someone familiar with this passage recalls almost automatically: the water becomes a great river; it makes the salt waters fresh; wherever the river flows, every living creature that can multiply will live; along the banks of the river trees of every kind will grow; they will bear fruit every month; their fruit will serve as food and their leaves for medicine.

Source: Rev. Kurt Belsole, OSB, Saint Vincent Archabbey, Latrobe, PA
www.liftupyourhearts.church

Bulletin Insert: Sprinkling Rite: Asperges

July 7, 2017 / Rev. Kurt Belsole, OSB

The Blessing and Sprinkling of Holy Water at Mass outside of the Easter Season

The priest begins by inviting the people to ask God to bless the water which will be sprinkled on them as a reminder of their baptism and that they may remain faithful to the Spirit which they have received.

In the blessing that follows, the priest recalls that water is the fountain of life and source of purification. This prayer also sees water as the means through which we receive the gift of eternal life in our baptism. The priest asks God to bless the water as a sign of the Lord’s protection, and he prays that the living spring of grace may be renewed within us. He asks as well that we may be defended from all ills of spirit and body, so that we may approach the Lord with hearts made clean and worthily receive his salvation.

The sprinkling outside of the Easter Season has customarily been accompanied by the chant which begins with the words of Ps. 51 (50), 9: Asperges me, Domine, hyssopo et mundabor. Lavabis me, et super nivem dealbabor. Miserere mei, Deus, secundum magnam misericordiam tuam (Sprinkle me, O Lord, with hyssop and I shall be cleansed. Wash me, and I shall be whiter than snow).

Source: Rev. Kurt Belsole, OSB, Saint Vincent Archabbey, Latrobe, PA
www.liftupyourhearts.church

Bulletin Insert: Genuflecting

July 7, 2017 / Rev. Kurt Belsole, OSB

Genuflecting to the Blessed Sacrament and to the Cross

Sometimes people will ask: “Why do we genuflect before we enter a pew in church?” Another way of phrasing the question would be: “Why do we genuflect when we come into church?” A genuflection is seen by the Church as a sign of reverence that signifies adoration. It is for that reason that Catholics genuflect to the Blessed Sacrament when they come into a church. A genuflection is made by bending only the right knee to the ground. This is done whether the Blessed Sacrament is reserved in the tabernacle or exposed for adoration. This sign of reverence is the same as that of the priest who genuflects on one knee at Mass after the consecration of the Host or the Precious Blood, and also before he shows the Host to the people before Communion.

The genuflection is also made to the cross from the time of solemn adoration of the cross in the Good Friday liturgy until the beginning of the liturgy of the Easter Vigil.

No genuflection is ever made by those who are carrying something that is used in the liturgical celebration, for example, the censer, the cross, candlesticks, or the Book of the Gospels.

Source: Rev. Kurt Belsole, OSB, Saint Vincent Archabbey, Latrobe, PA
www.liftupyourhearts.church

Bulletin Insert: The Readings in Ordinary Time

July 5, 2017 / Rev. Kurt Belsole, OSB

The Readings in Ordinary Time

All of the readings that we hear at Mass come from the Bible, either the Old Testament or the New Testament. On the Sundays of what is called Ordinary Time, there are three readings provided by the Church for us to hear and reflect upon. The first reading is from the Old Testament, the second reading is from an apostle, and the third reading is from one of the gospels.

The Sunday readings are arranged in a three-year cycle, so that we hear each set of readings every three years. The Gospel readings and are generally taken from the gospels of Matthew, Mark, and Luke. The Gospel of John is used at other times. In general, the gospels for this time of the year deal with the life and teaching of Christ. The Old Testament readings have been chosen to correspond to the gospel readings in order to bring out the unity between the Old and New Testaments. A Catholic understanding of the Bible recognizes that the New Testament lies hidden in the Old, and the Old Testament is better understood in light of the New.

The second reading is a generally continuous reading from the Letters of Paul and James since the Letters of Peter and John are read at other times.

Consequently, the distributions of the readings of Advent, Christmas, Lent, and Easter as well as those of Ordinary Time assure that those who take part in Sunday Mass are familiar with the New Testament and almost all of the principal passages of the Old Testament.

Source: Rev. Kurt Belsole, OSB, Saint Vincent Archabbey, Latrobe, PA
www.liftupyourhearts.church

Bulletin Insert: Silence

July 4, 2017 / Rev. Kurt Belsole, OSB

Sacred Silence

A shared silence by the members of the Christian community at Mass is part and parcel of the celebration of Mass itself. This silence has various characteristics. It can serve as an opportunity for people to arrive at a certain quiet and recollect themselves, or it can give them a chance to think about what they have just heard, or it might let them praise God in their hearts and pray for their various needs.

At the beginning of Mass, in the Penitential Act, during a brief moment of silence, we recall and acknowledge our sin. Before the Collect, after the priest says, Let us pray, we are given a chance to remember that we are in the presence of God and call to mind our intentions.

Following that, the Liturgy of the Word is celebrated in such a way as to foster meditation and recollection. This is done so that, under the action of the Holy Spirit, the word of God may enter deeply into the heart and call forth a response in prayer. Consequently, it is proper that there are times of silence after the first reading, the second reading, and the homily.

During the Eucharistic Prayer, which begins with the Preface, it is also important that the gathered assembly should listen to the words of the priest in reverence and silence, entering deeply into the Mass that they are celebrating, so that they may respond with a heartfelt Amen at the end of the Eucharistic Prayer itself.

After Communion, as well, there may be a time of silence so that people can praise God and pray to him in their hearts.

Finally, even before Mass begins, the Church recommends to us the practice of observing silence in the church, in the sacristy, and in all adjacent areas so that people may dispose themselves properly for the sacred celebration.

Source: Rev. Kurt Belsole, OSB, Saint Vincent Archabbey, Latrobe, PA
www.liftupyourhearts.church

Bulletin Insert: Where Do the Mass Readings Come From?

July 4, 2017 / Rev. Kurt Belsole, OSB

Where Do the Readings at Mass Come From?

Sunday after Sunday at Mass, people hear various readings, and sometimes they ask where these readings come from. That is a good question, because it asks about how important these readings are and how much attention should we pay to them.

All of the readings that we hear at Mass come from the Bible, either the Old Testament or the New Testament. The Mass readings are selections of the word of God, and Christ is present in his word when it is read at Mass. For that reason, the Church askes that it be listened to reverently by everyone. The readings are of great importance in the Mass, and they are addressed to all Christians of all time—whatever the circumstances of their lives. So whenever we hear the readings at Mass, God is speaking to us, both as a community and as individuals. Attentive listening to these readings is one way of engaging in active participation at Mass, listening with one’s heart to what God is saying. Even the posture of the people at Mass indicates this since they are seated, as a gesture of listening—except for when they hear the gospel since they stand out of sign of special respect.

Finally, how important are these readings, and how much attention should we pay to them? It is God speaking to us at that very moment. It is not so much the person who is doing the reading, as it is Christ speaking to us in the Church and through his word. That is how important it is!

Source: Rev. Kurt Belsole, OSB, Saint Vincent Archabbey, Latrobe, PA
www.liftupyourhearts.church

Liturgical Reading Program

June 18, 2017 / Rev. Kurt Belsole, OSB

A Liturgical Reading Program
from a theological perspective

Pontifical North American College
Rev. Kurt Belsole, OSB
2016

This liturgical reading program aims to assist the seminarian in an acquisition of a basic theological knowledge of the sacred liturgy as presumed and presented in Sacrosanctum Concilium, the Constitution on the Sacred Liturgy of the Second Vatican Council. In an historical-critical sense, one could certainly say that Sacrosanctum Concilium grows out of the great theological liturgical movement that precedes it and is best read in the philological, social, theological, and ecclesiological contexts in which it is written—rather than simply in light of what has come after it. A necessary and fundamental understanding is also that liturgy does not consist of ceremonies in the sanctuary. Ceremonies are part of the sacred liturgy, but liturgy is a theological action, an action of the Mystical Body of Christ, and living and acting within that mystery.

To understand the theological vision of the liturgy in Vatican II and subsequent liturgical teaching based on it, it is helpful to read the texts in the following order. The most important/essential texts are given in bold. A more thorough understanding can be had by reading the other texts as well.

Finally, this bibliography also has a section that deals precisely with the sacred liturgy and priestly formation (V. The Sacred Liturgy and Priestly Formation).

I. The Twentieth Century Liturgical Movement before Vatican II
Pius X. Tra le sollecitudini. This was published in 1903 at the beginning of the pontificate of Pope St. Pius X who was already an ardent promoter of the sacred liturgy. It is especially helpful for an understanding of the beginning of the expression participatio actuosa/active participation.

Beauduin, Lambert. Liturgy the Life of the Church. Translated by Virgil Michel. Collegeville, MN: Liturgical Press, 1929 (3rd edition, Saint Michael’s Abbey Press, Saint Michael’s Abbey, Farnborough, Hampshire, 2002). This remarkable work has lost little of its applicability after almost a century. It makes practical applications regarding liturgy and asceticism, liturgy and prayer, liturgy and preaching, and liturgy and the science of theology.

Guardini, Romano. The Spirit of the Liturgy. Translated by Ada Lane. New York: Benzinger Brothers, 1931. This short work deals with the liturgy and prayer, fellowship, style, and symbolism, as well as the playfulness and seriousness of the liturgy. It also has a chapter of the primacy of Logos over the Ethos. It contributed significantly to the initial liturgical thought of Pope Benedict XVI (Joseph Ratzinger) who wrote a book with the same title.

Pius XII. Mystici Corporis Christi (June 29, 1943). Although it is not a liturgical text, this encyclical develops an ecclesiology that is particularly appropriate for what was at the time a developing liturgical understanding of the activity of the Church.

Casel, Odo. The Mystery of Christian Worship and Other Writings. Edited by Burkhard Neunheuser. Translator not named. London: Darton, Longman and Todd, 1962. The preface to the English edition by Charles Davis as well as the preface by the editor and the first half of this book, pp. 1-93 are a cohesive presentation by Casel of: the mystery and modern man; the mystery of worship in the Christian cosmos; the ancient world and Christian mysteries; the Church’s sacred year; and the Church’s sacred day. The first half of this book is essential reading and provides a theological framework for an understanding of Christian worship as understood by the Second Vatican Council.

The present edition that is in print from Herder and Herder is entitled The Mystery of Christian Worship and omits the “other writings.” It contains the first half of this book and an introduction by Aidan Kavanagh that puts the work in perspective and is essential reading for anyone not familiar with the theological liturgical movement before Vatican II. It is important to read Kavanagh’s introduction in order to understand Casel’s section.

Pius XII. Mediator Dei (November 20, 1947). This serves as the liturgical encyclical of Pius XII. Some of the topics that it deals with are: interior worship in the liturgy, objective piety, and interior devotion.

Davis, Charles. Liturgy and Doctrine: The Doctrinal Basis of the Liturgical Movement. New York: Sheed and Ward, 1960. This short work is an excellent summary of how the sacred liturgy and the doctrine of the Church are interrelated.

Davis, Charles. “Odo Casel and the Theology of Mysteries.” Worship 34 (1960) 428-438. This short article provides a good summary of Odo Casel’s teaching on the theology of the Christian mysteries.

Howell, Clifford. Of Sacraments and Sacrifice. Collegeville, MN: Liturgical Press. 1952. This is a very accessible and comprehensive condensation of the theology of the liturgy and the action of the Mystical Body of Christ.

Bouyer, Louis. Introduction to the Spiritual Life. Translated by Mary Perkins Ryan. Notre Dame, IN: Christian Classics, Ave Maria Press, 2013. This book was originally published under the title Introduction to Spirituality by Desclée, New York. It was reprinted as part of the Christian Classics series by Ave Maria Press in 2013. Louis Bouyer in many ways anticipated Vatican II. Pope Paul VI appointed him as a member of the International Theological Commission in 1969. Bouyer along with Joseph Ratzinger, Henri de Lubac, and Hans Urs von Balthasar and others founded the international journal Communio. The 2013 edition of this work contains a short foreword by David Fagerberg and a longer introduction by Michael Heintz. Central to Bouyer’s theology is the Pauline concept of “mystery” or mysterion. As Fagerberg writes, Bouyer did not care about being progressive or conservative. He wished to be traditional. In the words of Heintz, Bouyer agrees with Pope Pius XI that the principal instrument of the ordinary magisterium is the liturgy.

II. Vatican Council II
Vatican Council II. “Sacrosanctum Concilium: The Constitution on the Sacred Liturgy” §§1-14.19.21-39.41-43.47-62.83-87.102-111.112-113.122. The theological sections of the document are given here. They provide the theological foundation of the liturgical reform of the Council.
http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19631204_sacrosanctum-concilium_en.html

Bouyer, Louis. The Liturgy Revived: A Doctrinal Commentary of the Conciliar Constitution on the Liturgy. Notre Dame, IN: University of Notre Dame Press, 1964. This short work deals principally with the paschal mystery, the mystery of Christian worship, the mystery of the Church, the situation of the liturgy in the life of the Church, and the life in Christ as an objective gift.

III. Official Documents on the Sacred Liturgy Which Flow from Sacrosanctum Concilium
Congregation for Divine Worship. General Instruction on the Liturgy of the Hours (February 2, 1971). Translation and commentary by William A. Jurgens (Collegeville, MN: Liturgical Press, 1975). The translation by Jurgens contains both the Latin and English texts of the General Instruction as well as the apostolic constitution Laudis Canticum (November 1, 1970) by Pope Paul VI which promulgated the divine office after Vatican II. The commentary is very practical and pastoral. The principal theological section of the General Instruction is §§1-20.

Congregation for Sacraments and Divine Worship. General Introduction to the Lectionary (Second Edition) (January 21, 1981). This document deals with the elements of the Liturgy of the Word, offices and ministers, and the general arrangement of readings for Mass.

Catechism of the Catholic Church. (1993) Part Two: The Celebration of the Christian Mystery 1066-1690. This is a rich summary of the teaching of the Church in regard to the sacred liturgy in general, the seven sacraments, sacramentals, and Christian funerals.
http://www.vatican.va/archive/ENG0015/_INDEX.HTM

Congregation for Divine Worship and the Discipline of the Sacraments. Directory on Popular piety and the Liturgy: Principles and Guidelines. (December 2001). This directory provides the official understanding of the Holy See in regard to the relationship between the sacred liturgy and devotions. The document stresses the primacy of the liturgy over devotions not only in the lives of the faithful, but also in the formation of priests. Beyond the extensive introduction, the directory contains sections on liturgy and popular piety in the Church’s Magisterium, theological principles for an evaluation and renewal of popular piety, and a list and explanation of various devotions throughout the liturgical year.
http://www.vatican.va/roman_curia/congregations/ccdds/documents/rc_con_ccdds_doc_20020513_vers-direttorio_en.html

John Paul II. Ecclesia de Eucharistia. (April 17, 2003). This encyclical deals with the mystery of faith, how the eucharist builds the Church, the apostolicity of the eucharist and the Church, the eucharist and ecclesial communion, the dignity of the eucharistic celebration, and the Blessed Virgin Mary and the eucharist.
http://www.vatican.va/holy_father/special_features/encyclicals/documents/hf_jp-ii_enc_20030417_ecclesia_eucharistia_en.html

Congregation for Divine Worship and the Discipline of the Sacraments. General Instruction of the Roman Missal, Including Adaptations for the Dioceses of the United States of America (March 17, 2003). The principal theological sections are contained in the preamble and Chapter I: The importance and dignity of the eucharistic celebration §§1-26.
http://www.vatican.va/roman_curia/congregations/ccdds/documents/rc_con_ccdds_doc_20030317_ordinamento-messale_en.html

Congregation for Divine Worship and the Discipline of the Sacraments. Redemptionis Sacramentum: On certain matters to be observed or to be avoided regarding the Most Holy Eucharist (March 25, 2004). Redemptionis Sacramentum was issued during Francis Cardinal Arinze’s tenure as prefect of the Congregation. Although this is not a theological document as such, §§1-13, which serve as a preamble, provide a background for the practical instructions that follow.
http://www.vatican.va/roman_curia/congregations/ccdds/documents/rc_con_ccdds_doc_20040423_redemptionis-sacramentum_en.html

Benedict XVI (Joseph Ratzinger). Sacramentum Caritatis: Post-Synodal Apostolic Exhortation (February 22, 2007). This post-synodal apostolic exhortation provides fundamental teachings and perspectives on topics regarding the eucharist, e.g., ars celebrandi, the structure of the eucharistic celebration, actuosa participatio, and interior participation.
http://w2.vatican.va/content/benedict-xvi/en/apost_exhortations/documents/hf_ben-xvi_exh_20070222_sacramentum-caritatis.html

Benedict XVI (Joseph Ratzinger). Verbum Domini: Post-Synodal Apostolic Exhortation (September 30, 2010). This post-synodal apostolic exhortation deals with the liturgy as the privileged setting for the word of God in §§52-71. http://w2.vatican.va/content/benedict-xvi/en/apost_exhortations/documents/hf_ben-xvi_exh_20100930_verbum-domini.html

Congregation for Divine Worship and the Discipline of the Sacraments. Homiletic Directory. Vatican City State: Libreria Editrice Vaticana, 2015. Part I of this document in §§4-36 deal with the homily as a liturgical act and its place in the celebration of the Christian mysteries.
http://www.vatican.va/roman_curia/congregations/ccdds/documents/rc_con_ccdds_doc_20140629_direttorio-omiletico_en.html

IV. The Sacred Liturgy in the Writings of Joseph Ratzinger (Pope Benedict XVI)
(Joseph Ratzinger served as the theological expert or peritus for Cardinal Frings of Cologne, Germany at the Second Vatican Council.)

Ratzinger, Joseph (Pope Benedict XVI). Feast of Faith: Approaches to a Theology of Liturgy. Translated by Graham Harrison. San Francisco: Ignatius, 1986. This is an excellent place to begin to understand Pope Benedict XVI’s liturgical theology and liturgical theology in general. Here he considers both basic considerations of a theology of liturgy as well as practical applications.

Ratzinger, Joseph (Pope Benedict XVI). A New Song for the Lord. Translated by Martha Matesich. New York: Crossroad, 1996. This book is a selection of lectures on liturgical topics that Ratzinger gave at various places on specific occasions. It deals with Jesus Christ the center of faith and foundation of Christian hope, worship in accord with the Logos (Romans 12:1), and liturgy and Christology. A helpful section for priesthood candidates is essay ten: “Preparation for Priestly Ministry.”

Ratzinger, Joseph (Pope Benedict XVI). The Spirit of the Liturgy. Translated by John Saward. San Francisco: Ignatius, 2000. This book deals with the essence of the liturgy, time and space in the liturgy, art and liturgy, and liturgical form. With this text, Ratzinger wishes to assist in the renewal of the understanding of the liturgy.

V. The Sacred Liturgy and Priestly Formation
Oster, Henri. The Paschal Mystery in Parish Life. New York: Herder, 1967.

Congregation for Catholic Education. Instruction on Liturgical Formation in Seminaries. June 3, 1979.

Belsole, Kurt. “The Formation of Priests in ‘The Spirit and Power of the Liturgy’ (Sacrosanctum Concilium 14)—Observations on the Implementation of the Constitution and Proposals for the Liturgical Formation of Priests in the Twenty-First Century” in Liturgy in the Twenty-First Century: Contemporary Issues and Perspectives. Edited by Alcuin Reid. London: Bloomsbury T&T Clark, 2016. This article is a text of the author’s contribution to the Sacra Liturgia USA 2015 conference. Most of the article deals with fourteen proposals for the liturgical formation of priests in the twenty-first century. In these proposals, the author deals with the theological liturgical movement before Vatican II as well as the later writings of Pope Benedict XVI (Joseph Ratzinger), beauty in the liturgy, and the third edition of the Roman Missal.

VI. Other Topical Reading
Philosophical Understanding of Festivity
Pieper, Josef. In Tune with the World: A Theory of Festivity. Translated by Richard and Clara Winston. South Bend, IN: St. Augustine’s Press, 1999. This text was first published by Kosel-Verlag in 1963 under the title of Zustimmung zur Welt: Eine Theorie des Festes. Although it is a philosophical rather than a theological work, without a basic philosophical understanding of festivity, one cannot appreciate liturgical feasts.

The Liturgical Year
Adam, Adolf. The Liturgical Year: Its History and Its Meaning after the Reform of the Liturgy. Translated by Matthew J. O’Connell. New York: Pueblo, 1981. This one volume work covers cosmic time, the Jewish festal calendar, the paschal mystery as the heart of the liturgical year, the temporal cycle, the sanctoral cycle, and the liturgical year in the liturgy of the hours.

The History of the Liturgical Movement in the United States of America
Pecklers, Keith. The Unread Vision: The Liturgical Movement in the United States of America 1926-1955. Collegeville, MN: Liturgical Press, 1998. The author makes his doctoral dissertation available here in book form and provides a thorough presentation of the liturgical movement in the United States between 1926 and 1955. A particular relationship is noted between the liturgical movement and Catholic social action.

The Transition from before Vatican II to after Vatican II
Botte, Bernard. From Silence to Participation. Translated by John Sullivan. Washington, D.C.: The Pastoral Press, 1988. This book provides a helpful understanding of the transition that was made from the earliest days of the 20th century to the reforms of Vatican Council II.

Music in the Liturgy
United States Conference of Catholic Bishops. Sing to the Lord: Music in Divine Worship. Pastoral Liturgy Series #4. United States Conference of Catholic Bishops, 2007. This is the most recent document from the USCCB on music in the sacred liturgy.

Source: Rev. Kurt Belsole, OSB, Saint Vincent Archabbey, Latrobe, PA
www.liftupyourhearts.church

Homily: 7th Sunday in Ordinary Time, Year A

June 17, 2017 / Rev. Kurt Belsole, OSB

“Forgive: Be Perfect as Your Heavenly Father Is Perfect”
7th Sunday of Ordinary Time, Year A
This homily was given at the Pontifical North American College
Vatican City State
by Rev. Kurt Belsole, OSB
February 23, 2014

Today we just heard Jesus saying in the gospel of Matthew:
“You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I say to you, love our enemies and pray for those who persecute you . . . . For if you love those who love you, what recompense will you have . . . . Do not the pagans do the same? So be perfect, just as our heavenly Father is perfect.”

My question when I hear this gospel is how to become perfect like our Father is perfect—not in a perfection that is an abstract, unattainable, and ultimately unattractive ideal—but a concrete reality of reaching the goal or the telos of what it means to be the person who God created us to be.

So how to be perfect as our heavenly Father is perfect?

One of my theological hobbies, if you will, is to delve a bit deeper into how the Church in the first six centuries developed the theory of what they call the active life, that is, the eradication of vice and the cultivation of virtue. The eradication of vice—dealing effectively with the logismoi—the evil thoughts that attack us—but which we must get rid of immediately—so that evil passions do not drive us—wiping them off evil thoughts—before they stain.

My particular interest is in noticing what the symptoms of the eight capital vices are and what are their cures according to the Fathers of the Church.

That means looking more closely at the vices of gluttony, fornication, covetousness, anger, sadness, acedia or what we might call listlessness, vainglory, and pride. The best sources that I have found are the Prakkikos of Evagrius of Pontus, the Institutes of Saint John Cassian, and Cassian’s Conference #5.

In a sense, then, in reflecting on today’s gospel, how do we get to the point of loving our enemies—and doing good to those who hate us?

An ancient maxim quoted approvingly by Saint Augustine is: Odium est ira inveterata—Hate is anger grown old.

Hate is anger grown old—so to deal with hate, one first of all has to deal with anger.

To look at the symptoms of anger:
• Anger is seen by the Fathers as being the fiercest passion—it is defined as a boiling and stirring up of wrath against one who has given injury–or is thought to have done so.
• It constantly irritates the soul, and above all at the time of prayer it seizes the mind and flashes the picture of the offensive person before one’s eyes. Be quiet and try to pray, and the offensive person will come before your eyes.
• Then there comes the time when anger persists longer, is transformed into indignation. This is noticed at night when people try to sleep, they try to rest and they recall how someone has offended them—they toss and turn—while the other person is actually probably sleeping soundly and contentedly.

Very important for the Fathers is that our peace of soul cannot depend on another’s will—which can never be subject to our authority—or to another’s perfection—our own peace of soul can only depend on the grace of God and our own long suffering.

But we live in a culture that in a sense sometimes glorifies anger—some people even seem to go beyond hate and seem to make a career out of being offended or indignant.

So how do the Fathers of the Church advise that we get beyond the anger that can become hate—ultimately, how do they suggest that we get beyond anger so that we can become perfect as our heavenly Father is perfect.

In other words, what are the cures for the passion of anger?

• In one of his Lenten homilies, St. Leo the Great in the middle of the fifth century said that you should actually rejoice when someone offends you—because then you can pray the Our Father and ask for forgiveness. If no one ever offended you, how could you say—Forgive us our sins as we forgive those who trespass against us. It is precisely the person who offends us, not our friends or those whom we are comfortable with, who present to us with the possibility of praying for forgiveness for ourselves. Rejoice when someone offends you—don’t get angry. It can be a time of grace for you and for me.

• A second point is to live in forgiveness. To forgive is not to say that I will forgive if:
o He is sorry;
o He apologizes;
o He plans never to do it again.
o He may never be sorry, never apologize, and may plan to do it again!
o He may kind of delight in irritating us: he might know what buttons to push; he might dangle the bait before our eyes. It doesn’t matter. As far as we are concerned, that is all OK.
o As the Fathers say: our peace of soul can never depend on another’s will or another’s perfection. It can only depend on the grace of God and our own long suffering.

• Another cure for anger according to the Fathers is giving a gift to the other person—according to them, a gift snuffs out the fire of resentment—it changes the giver—if you cannot give a gift, be kind to the other person—By the way, this should not make you suspicious if someone is kind to you or gives you a gift—do not start thinking—“Hmm! How have I offended him?”

• As we move towards the season of Lent, we will hear this same gospel “Love your enemies and be perfect just as your heavenly Father is perfect” on Saturday of the first week of Lent—and the Communion antiphon will again repeat over and over again: “Be perfect, as your heavenly Father is perfect, says the Lord.”

• Finally, Rejoice in being forgiving: the Saturday of the Second week of Lent has for its gospel the parable of the prodigal son—and the Communion antiphon, which will be sung again and again as people approach Communion is: You must rejoice, my son, for your brother was dead and has come to life; he was lost and is found.

• Christian forgiveness is not given grudgingly or sadly as the older son might have done in the parable.

• Christian forgiveness is rejoiced in—the father rejoiced when his son returned—he calls for a ring, sandals, the best robe, music, dancing, and the slaughtering of the fatted calf. God rejoices to forgive—and we should too—Oportet te fili gaudere—it behooves you, my son, to rejoice, for your brother was dead and has come to life, he was lost and is found.

Rejoicing in forgiving is one of the ways that we overcome anger and hate. It is one of the ways that we are made new and one of the ways that we can be made perfect as our Heavenly Father is perfect.

All glory be to him, now and forever. Amen.

Source: Rev. Kurt Belsole, OSB, Saint Vincent Archabbey, Latrobe, PA
www.liftupyourhearts.church

Author: Rev. Kurt Belsole, OSB (Page 3 of 5)

Bulletin Insert: Advent: Differences Noticed in Church

Bulletin Insert: The Season of Advent

Bulletin Insert: Sprinkling Rite: Vidi Aquam

Bulletin Insert: Sprinkling Rite: Asperges

Bulletin Insert: Genuflecting

Bulletin Insert: The Readings in Ordinary Time

Bulletin Insert: Silence

Bulletin Insert: Where Do the Mass Readings Come From?

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Homily: 7th Sunday in Ordinary Time, Year A

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