Breaking news: Scranton Diocese news conference

In a prepared statement Bishop Joseph Martino has announced his resignation as Bishop of Scranton. Because of the challenges facing it, the Diocese of Scranton at this time needs a bishop who is “physically vigorous. I am not that bishop,” said Bishop Martino. As expected, His Eminence Justin Cardinal Rigali has been named Apostolic Administrator of the Diocese of Scranton, an interim appointment until a new bishop is named by Pope Benedict. As retired bishop, Martino will continue to live in the diocese as well well as spend time visiting friends and family in Philadelphia. Martino stated that he is “very happy and filled with peace.”

In his brief remarks, Bishop Martino cited health problems, including bouts of insomnia and fatigue, as the principal reason for his resignation, which was submitted to the Vatican around June 12. He also acknowledged the pain caused by some of his decisions. He sought forgiveness for those he has not served as best he could.

Cardinal Rigali acknowledged that while change is difficult, life continues. “In the church, life always goes on with joy and anticipation of the future because the risen Christ journeys with us.” Life in the Diocese of Scranton will continue with “apostolic succession and the continuity of the Catholic faith.” His Eminence encouraged the people of the diocese to pursue charity and truth and to look to Mary for compassion and help.

Regarding the appointment of a new Bishop to the see of Scranton, “The Holy See is anxious for it to be done as quickly as possible,” noted Cardinal Rigali. “I would hope that within six months we would have a bishop.”

Bishop Martino to resign next week

According to the Scranton Times-Tribune, diocesan sources have confirmed that Bishop Martino will resign as Bishop of Scranton next week. This comes after months of rumors and speculation, which have accelerated rapidly in the past few days. It is likely that Cardinal Rigali of Philadelphia will administrate the Diocese of Scranton until a replacement is named by the Vatican. Be sure to keep Bishop Martino and the diocese of Scranton in your prayers at this critical time. Pray, too, that the Holy Spirit will guide and direct Pope Benedict as he names his appointment to the see of Scranton. A private press conference will be held on Monday morning. The Diocese has withheld any comment until that time.

More Churches Closed

It’s getting to be a regular feature in the local newspapers: Catholic church holds closing Mass. Each article, apart from the name and location of the church, is quite similar. A beautiful, small Catholic church with years of history holds its final Mass. There’s a procession out of the Church with the Blessed Sacrament and maybe a statue or two. Tearful parishioners can’t believe that their home is being taken away from them. This story has appeared so many times in recent weeks (and will continued to be a featured item for years to come) that the local papers should consider devoting a whole section to it. The diocesan newspaper already has a page devoted to “Parishes in Transition.”

There is something gravely wrong in the Diocese of Scranton. And there is no mercy for displaced parishioners, either. Today’s Times-Leader reports that “…the task of leading the St. Nazarius community [Hazleton] through its final days fell to a priest who arrived only a week ago.” Last week, Saint Joseph’s in Georgetown celebrated its final Mass, as did Sacred Heart in Plains Township.

A Thanksgiving Parable

“Hi, grandma!” you exclaim as you enter the warm kitchen on a cool November afternoon. You can smell the turkey and gravy, the mashed potatoes, the vegetable dishes, the hot rolls, the cranberry sauce, and of course, the pumpkin pie. “What a heavenly aroma!” says Aunt Deb, as Uncle Joe sneaks a bite of turkey. Everyone is in a good mood. How could they not be, especially with all this delicious food and an abundance of past blessings?

As you walk into the dining room, grandmother’s beautiful old dining table catches your eye. It’s a simple, yet elegant wooden dining table with matching chairs. There are two antique candlesticks on the table, as well as a beautiful vase and some flowers. As you move to take your usual place at the dining table, grandma interrupts. “Oh no, dear. We’re not sitting there this year.” “Why not, grandma?” you ask. “Dining room tables are too formal, dear. Too old fashioned. That’s why I bought these nice folding tables.” You glance across the room to a set of cheap folding tables and chairs. “You see, junior, dining room tables are elitist. The kids never got to see what was going on at the big table. Now everyone can actively participate in the dinner conversation.”

You take your seat at the folding table. You’re still thankful for the opportunity to be with friends and family as you say grace and eat your meal. But something’s not right. You glance back at the venerable dining set, then look at its replacement. “What is this world coming to?” you quietly ask.

It’s summertime in Scranton

It’s summertime in Scranton, and with the warm weather comes bazaars. I can already smell the pierogies, hamburgers and halushki. These festivals are quite popular fundraising and social events here in Northeastern Pennsylvania. But in some parts of the Diocese, with the summer bazaar comes the bizarre liturgy known as the “Polka Mass.” Usually this means a spoken Mass with four to five “hymns” played by a polka band. Often, these songs have little to do with the actual liturgical texts for the day. So why does this strange custom persist?

Father Edward MacNamara, professor of liturgy at the Regina Apostolorum Pontifical Athenaeum in Rome, had this to say in a 2004 article on “Polka Masses:”

I was rather surprised to hear that Polka Masses were still going on — I had thought that they had gone out in the ’70s along with a host of other similar fads.

Perhaps the principal difficulty with such things is not so much the music in itself, which like many human elements in the liturgy may have different meanings in different cultures and in different epochs, but the idea that the Mass needs some sort of a theme in order to enhance its significance or relevance.

When we label the Mass we tend to diminish rather than augment its importance. We restrict its universal meaning as Christ’s very sacrifice renewed upon the altar and the sacred banquet which forms and increases our union as part of Christ’s Mystical Body, the Church.

This is the Church’s greatest offering to God and any addition to the Mass itself — such as “Polka,” “Clown,” “Disco” (yes, there have been cases) or any similar extraneous element — reduces its scope and attempts to press it into service for some cause other than the worship of God.

Perhaps you followed the coverage of the local Latino Catholics moving to a new, larger church. According to one article, a mariachi band was situated in the sanctuary as part of the welcoming Mass. “Polka Masses” are no more a part of genuine Polish liturgical tradition than “Mariachi Masses” are part of the Hispanic tradition. Unfortunately, in this day and age where “diversity” is king, such liturgical abuses continue. Both Poles and Latinos have a lot to offer the Church in Scranton, such as a deep devotion to Blessed Virgin Mary. We need to celebrate our noble heritage and traditions. But let’s leave the failed liturgical experiments in the past.

Diocese Announces Priest Assignments

Catholic Watchdog readers may be interested to know that the complete list of clergy assignments, effective July 15 or as noted, are now available on the diocesan website.

What’s in a name?

The restructuring of the Diocese of Scranton has been quickly moving forward, with a number of churches already closed and many more to close in the weeks and months ahead. As parish after parish is suppressed, new consolidated parishes are being created. One of the primary tasks of the teams responsible for implementing the changes in parish structures is to propose several names for the new parish from which Bishop Martino will ultimately decide. While I haven’t seen all of these lists, I’ve noticed an interesting trend among those I have seen. The proposals seem generic at best. And they represent a departure from the traditional nomenclature for parish churches in this diocese. Don’t expect to see a new parish under the patronage of the Sacred Heart (many parishes barely even noticed this solemnity earlier this month – even though most churches have a statue or even an altar under this title). Don’t expect to see many parishes named after a saint, either, perhaps with the exception of St. Katherine Drexel. No, in the profoundly renewed Diocese of Scranton, we will see parishes with names like “Divine Mercy,” “Resurrection,” “All Saints,” “Holy Family,” and “Happy Family.” Just kidding about the last one, by the way.

While there is nothing wrong with naming a church after a mystery of the faith or a title of Christ, it seems to me that the new names represent yet another unnecessary break with the past. With so many changes looming in the Diocese, is it too much to ask for traditional Catholic names for these new parishes? When a parish is given a generic title such as “Precious Savior,” the parishioners will miss out on developing a devotion to a particular saint, or to a specific title for Christ or Mary. The parish will miss out on celebrating its patronal feast, a solemn day in honor of its namesake and intercessor in heaven.

Perhaps even more disturbing is the prospect of disastrous “renovations” at these new parishes, undoubtedly fueled by lingering misconceptions about church art and architecture in the contemporary church. It’s hard to find a parish in the Diocese of Scranton that was spared from the destructive renovation projects of the 1970’s and 80’s. High altars were destroyed and a “presidential chair” planted in their place. A waterfall and baptismal pool often took the place of side altars. Statues and devotional shrines were removed, except for a token statue of St. Mary and St. Joseph. Of course, none of these steps were called for by the Second Vatican Council, whose constitutions and documents never even required that “people’s altars” be constructed or that Mass must be said facing the people.

What does this have to do with our current situation in the Diocese of Scranton? The creation of new, consolidated parishes will undoubtedly bring about another round of renovations. Such projects can alter a church positively or negatively. According to an implementation report from one local community, their parish church will undergo extensive renovations in the near future that will provide “…the contemporary environment necessary for modern worship.” Perhaps I’m reading too much into this, but that statement is quite unsettling. What environmental changes are necessary for “modern worship” as opposed to worship according to Catholic liturgical tradition? If parishes want to truly update their sanctuaries, they will need to ensure that they can facilitate both the ordinary and extraordinary forms of the Mass. Furthermore, historic high altars should under no circumstances be removed, nor should statues or devotional shrines. Wherever renovations happen, they need to be done tastefully and in accord with Catholic tradition.

Corpus Christi

Today in the dioceses of the United States we celebrate the solemnity of the Body and Blood of Christ: Corpus Christi. In other ecclesial provinces, it is celebrated on the Thursday after Trinity Sunday. The Liturgy of Corpus Christi is an opportunity to celebrate the mystery of the Holy Eucharist in a manner less restrained than on Maundy Thursday. The organ is played, incense is used, and High Mass should be celebrated with full ceremonial and music. A few liturgical notes about today’s feast: The sequence, Lauda Sion Salvatorem, or at least the final two stanzas, may be sung before the Gospel. It is customary to expose the Blessed Sacrament after Communion for a Eucharistic Procession. Thomas Aquinas’ hymn Pange Lingua Gloriosi is sung. Benediction may be given at the end of the Procession, or it may be given multiple times at three altars set up along the procession route.

I would highly recommend the follow videos of Corpus Christi liturgies. Here is the Solemn Mass celebrated outside of St. John Lateran in Rome by Pope Benedict on Thursday. And here are a few videos from Corpus Christi Mass at S. Clement’s in Philadelphia.

Trinity Sunday

I found this reflection on the Holy Trinity to be quite good, especially in its comparison of the mystery of the Trinity with the mysteries of the Sacred Liturgy.

A Few Practical Tips

Here are a few practical tips for priests, musicians, sacristans, etc. to improve the quality of parish liturgies.

1. First and foremost, “Say the black, do the red.” This is the most fundamental rule, but it still is widely ignored. The temptation to alter the language is a real problem in vernacular liturgies. Priests, don’t begin Mass with “Good morning.” Don’t paraphrase the dialogues. Is asking for faithfulness to the Missal being too strict or legalistic? I don’t think so. Mass in the Catholic church should be truly catholic, that is conforming to the rubrics and discipline of the universal church.

2. When lighting the altar candles, never use a plastic lighter. Every sacristy should have a candlelighter and tapers. This may sound like a triviality, but remember that everything in the church, and especially in the sanctuary, takes on a special role in the church’s worship. Using a proper candlelighter adds dignity to even the simple act of lighting altar candles. I’ve even seen churches coordinate the lighting and extinguishing of candles with two altar servers on either side of the altar.

3. Reevaluate the use of microphones at Mass. In this day and age we have become too accustomed to over-amplified voices. Unfortunately, this mindset has carried over into churches and now the “liturgical microphone” is perceived as a necessity for every parish. However, many churches are acoustically designed to carry the human voice without amplification. Priests, lectors and the choir may need to practice projecting their voices without microphones, but it can be done. Where microphones are necessary (i.e. churches with too much carpeting, tiles on the ceiling, etc.), they should be used tastefully and sparingly.

4. An amplified solo voice should never soar above the choir or congregation. Cantors or psalmists may use a microphone if absolutely necessary only when chanting verses of a psalm or singing an incipit. Once again, many churches are acoustically designed to carry the singing of the choir and cantor. Don’t use a microphone when its not needed.

5. Reevaluate the use of electric lighting in church. This goes hand in hand with microphones. Edison’s lightbulb was a brilliant invention, but have we gone overboard in our use of artificial lighting? Churches do not need to be awash with bright electric light. Use a lighting scheme that tastefully provides just enough light in the right places.

6. If the church has a high altar, use it! Churches lucky enough to have retained their original altar should use it for its intended purpose. High altars are not glorified flower holders. If removal of the “frontal altar” proves too controversial, at least use the high altar for special occasions. The rubrics of both the ordinary and extraordinary form allow for Mass to be celebrated ad orientem.

7. Learn to sing the core repertoire of the Roman rite. In 1974, Pope Paul VI issued a collection of simple Gregorian chants entitled “Jubilate Deo.” The Pope intended “to make it easier for Christians to achieve unity and spiritual harmony with their brothers and with the living tradition of the past. Hence it is that those who are trying to improve the quality of congregational singing cannot refuse Gregorian chant the place which is due to it.” It will take time and patience to teach the choir and congregation this music, but it can be done.

8. If you sing hymns, sing all the verses. Of course, hymns are not the normative music of the Mass. But they are a licit option at introit, offertory, and communion, and many churches have maintained a gracious custom of singing a hymn at the recession. Hymns are prayers. If you choose to sing hymns at Mass, complete the prayer by singing all the verses whenever possible.

9. Sing the dialogues. In the ordinary form, the dialogues between the priest and the people (i.e. the sign of the Cross, the dialogue before the Gospel, etc.) should be sung above all else, followed by the ordinary then the proper.