Chairman's Blog

Cross posted from Rorate Caeli.

The Holy Fire is lit outside the church's back door, from which it is a short procession through the streets of the City of London to the church's front door.

This Holy Week in London, a rare opportunity to experience one of the oldest services in the Catholic Church along with a feast of sacred music rarely sung in its proper context.

Beginning on ‘Spy Wednesday’ with the ancient office of Tenebrae, The Latin Mass Society will be celebrating Holy Week with a wealth of traditional Latin liturgy at St. Mary Moorfields in the heart of the City of London.This year’s Triduum celebration will be directed by professional musician and classical pianist, Matthew Schellhorn with his group ‘Cantus Magnus.’

Matthew Schellhorn, the LMS Director of Music for London, said:

“It is once again a great pleasure to be making the musical preparations for the Latin Mass Society’s flagship celebration of the Sacred Triduum in the Archdiocese of Westminster.

“Music by Franco-Flemish renaissance Orlande de Lassus (1532–94) will enhance the Office of Tenebrae, which will be particularly special with not only the haunting four-part Responseries but also the great five-part Lamentations of Jeremiah. These glorious masterpieces, date from the 1580s.

“As in past years, I have included well known repertoire in order to draw upon the rich treasury of Sacred Music in the Church’s possession. Along with further works by Lassus, repertoire will come from the English Renaissance  – William Byrd (c.1539/40 or 1543 – 1623) – and the Italian Renaissance and Baroque – Felice Anerio (ca.1560–1614) and Giuseppe Ottavio Pitoni (1657–1743).

“I also like to introduce less familiar masterpieces, with a view to enriching the experience of those who attend year on year. In this way, the English Emancipation-period composer John Richardson (1816–79) will provide our Reproaches on Good Friday, and the French Romantic and Twentieth-Century organist-composers Jacques-Louis Battmann (1818–1886) and Théodore Dubois (1837–1924) will provide uplifting fare for the Easter Vigil. These works are rarely heard, and it has been rewarding to prepare special editions from the sources – a musical resurrection, if you will!”

Joseph Shaw, Chairman of the Latin Mass Society says “ 'I am delighted that the Latin Mass Society continues to make a unique contribution to the liturgical life of the capital in putting on these services, with the solemnity and the excellent musical accompaniment which they deserve.'

The Holy Week services commence with Tenebrae at 21.00 on Wednesday 28th March and continue until the great celebration of the Easter Vigil at 18:00 on Saturday 31st March.

As well as the services at St Mary Moorfields, Traditional Triduum liturgies will be celebrated at churches throughout the country. Details of Holy Week Mass listings are:

www.lms.org.uk/sacredtriduum

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The Latin Mass Society will be holding a residential training conference for priests, deacons, seminarians and laymen wishing to learn to celebrate or serve Mass in the Extraordinary Form. It will be held at Prior Park College near Bath from Monday 9th April to Thursday 12th April 2018.

There will be daily Mass intended to be an example of best practice.

The conference will start after lunch on the Monday and conclude before lunch on the Thursday.

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Last Saturday a Traditional Sung Mass was celebrated in the Relic Chapel of Tyburn Convent in London, by Fr Serafino Lanzetta. It was celebrated with Low Mass ceremonies, and just one server, accompanied by two singers. This Mass was sponsored by the Latin Mass Society.

The occasion was a youth conference organised by the Catholic Medical Association (and on Facebook), on the subject of conscience. I gave a talk, as did John Smeaton of SPUC and s sister of the convent. Fr Lanzetta gave a sermon on the same subject.

It was a great privilege to hear Mass in this place, where so many relics of the martyrs can be seen. There are also some lovely stained glass windows showing episodes from their lives, illustrating for example the Corporal Works of Mercy. I love the rain in the above panel, showing St Oliver Plunket giving the sacrament of Confirmation on a hillside.

Above the Carthusians celebrate Mass before finally defying Henry VIII by refusing the swear the Oath of Supremacy, which denied the authority of the Pope.

The chap above, Bl. Nicholas Horner, was a tailor. The crime for which he died was making a doublet for a priest, contravening the law against giving comfort and assistance to priests. He had already lost a leg because of the chains he endured during a previous period of imprisonment.

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Holy Communion at a High Mass in the Domincan Rite at Oxford's Blackfriars

Sometimes people like to complain about problems but do not, really, want to solve them. If you offer a solution, they are uninterested, or even angry. The problem is important to them. It may even be a way for them to get something they want: perhaps to extract a concession from someone. So I ask: does anyone (anyone in authority) actually want to solve the problem of sacrilegious communions?

Pope John Paul II pointed out the problem way back in 1980 (Dominicae Cenae):

The situation is now vastly worse than in 1980. Many go without real reflection. Others, who might be thinking about how they ought to go to Confession first, find it embarrassing or even physically awkward to avoid going up too. It has become a common attitude that if you don't go to Communion, you've not been to Mass properly: you've not fulfilled your obligation. And all this is to say nothing of the problem of those who feel excluded, or the priests who feel they need to exclude them, because of notorious public sin, a problem which is the root of the greatest crisis in the Church, according to some, since Arianism, and which is threatening to cause a schism.

As a matter of fact there is a perfectly straightforward solution, which doesn't require any change to the Church's teaching about Marriage, or sacramental discipline about public sinners. Nor does it require priests to enforce brutal and (to many church-going Catholics) incomprehensible restrictions on the reception of Communion. It requires a liturgical practice which is not so problematic that it has not in the past been permitted over many years and over widely varying social conditions.

Here how it works. The problem of sacrilegious communion, and the related problem arising from the theoretical obligation to prevent at least one category of these at the Altar rail, arises largely because of the very public nature of the reception of Communion in our churches today. Although people generally no longer dress up for it, it is a parade. If we take that element away, we have greatly ameliorated the problem.

What I am referring to is the practices surrounding Holy Communion which were universal in the Church for a number of centuries up to the 20th century. Since they died out at the outer limit of today's living memory, between the two World Wars, people may be surprised to hear what they were.

1. Communion is not commonly distributed during Mass. It is distributed before, after, or between Masses, or on application to the parish priest.

2. Liturgical participation in Mass is focused not on the reception of Holy Communion but on witnessing the newly-consecrated Host and the Chalice, which are surrounded with as much solemnity as possible, enriched with indulgences, and so on.

If Holy Communion is not distributed at Mass after the priest's Communion then reception ceases to be a public act. The whole question of what people will think if you do or do not join the queue with everyone else disappears. People may still receive Holy Communion in groups at the Altar Rails, of course, but they do not do so in front of the entire congregation.

The older practice is not the most ancient practice. It was discouraged under the influence of the Liturgical Movement which sought to re-integrate Holy Communion into Mass where, it was felt, it belonged, from a ritual point of view, and also to make the Sacrament of Communion a more appropriately communal act. I don't have any particular disagreement with the arguments in favour of having the Communion of the Faithful in Mass, but they are clearly not arguments of infinite weight. Other things being equal it makes more sense, perhaps. But now we are facing a major crisis: the situation is one not remotely anticipated by the liturgists of the early 20th century. Reversing this particular well-meaning reform should be a no-brainer.

An incidentaly aspect of the re-insertion of the Communion of the Faithful into Mass was making impossible the singing of many of the settings of the Agnus Dei which were composed during the period when it wasn't there. These could be very long: they weren't interupted by the Communion of the Faithful, and sometimes included the Communion Antiphon at the end.

If, that is, we are in the business of finding solutions. Those who want to give the growing crisis the fuel it needs to create some kind of explosion in the Church, some kind or volcanic eruption where the theology of marriage and sacramental discipline, the reality of the Blessed Sacrament and even the authority of the Papacy are all imperilled: well then we should definitely keep things as they are.

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