Catholic Sensibility

According to St Paul, this Scriptural image tells us a lot about the relationship between Christ and his Church. In Ephesians 5:21-33, the apostle begins with a teaching about a loving order within a Christian household, but in the end, has woven an understanding of the relationship of Christ and th echurch into his thought. It's a valuable image, this Bride/Church and Groom/Christ. Jesus himself used the image of the bridegroom a few times (cf. Matt 9:15, Matt 25:1ff.). We also find it in the concluding chapters of Revelation. My issue is that this image is too often used as a club to insist on a pattern of Church involvement. As a metaphor, it tells us something of both marriage and our relationship to Christ that words alone might not capture--or capture succinctly. I have to raise an objection when David, at his thoughtful blog, suggests that female Eucharistic Ministers are somehow a contradiction to God's intended expression of bride and groom:

" ... it seems to me that this clash of symbols further attenuates our already dilute understanding of what is happening at Mass. This same logic applies to those assisting at the altar and mediating God’s Word during the Liturgy of the Word. While I admit this to be a very controversial and easily misunderstood suggestion, it seems to me that extraordinary ministers of Holy Communion, lectors and altar servers ought be a male, preferably those contemplating a vocation as a priest or deacon."

If that were true, women in agriculture or ranching would have no consonant place in the Christian world, as Jesus also tells us that he and his Church are also very like sower and seed, shepherd and flock. Saint Paul himself doesn't keep a strict adherence to the metaphor, as we see in his Corinthian (1 Cor 11:3) hierarchy of God, then Christ, then husband, then wife. As a musician, I have a deep respect for the use of metaphor. Often, rather than wave our arms in the air trying to catch that word, or bludgeon someone with thousands of words, a single image is enough to capture much more of the reality of something we cannot fully comprehend. Jesus as lamb, lion, hen, or pelican makes sense. But outside of the liturgical setting, most of us are free to eat lamb and chicken, and to watch and laugh at the antics of lions and pelicans at the zoo. Does that mean we've rejected the relationship with Christ and ourselves? Hardly. At liturgy, women take the roles of lector or Eucharistic minister not as a feminist usurpation of the role of men or the priest, but because they are skilled for it, and they have been called. The Church gathered for liturgy is more than a bride. It is a field of growing plants: mustard tree, wheat & weeds, or whatever--take your pick. A person blossoming in service in the name of God is not rejected for being an uppity and early plant. Saint Paul also tells us that such growth is an occasion for honor and joy (cf 1Cor 12:26b). It strikes me as unseemly that a metaphor should dictate liturgical practice. That said, I realize that some aspects of the Church are unseemly to many of us. We have strong feelings about women in the sanctuary, bishops living in mansions, priests misbehaving, and a lack of prayerfulness in churches. In some cases, we will have to discern these as personal issues, not theological ones. Maybe we need to reread some of the Scriptures and uncover new images that tell us of God and ourselves. The pelican is not strictly biblical, but is soundly traditional as a one-time innovation that Christians latched onto as explanatory of Christ's sacrifice. Maybe it's time for some new metaphors that can steer us to more of a regard for what our sisters and brothers do in service in the name of Christ. That space picture? The Pelican Nebula.

Vatican II on saints: a bit of history beginning with martyrs, then working to the veneration of religious, then folks who were just plain good role models.

Fully conscious of this communion of the whole Mystical Body of Jesus Christ, the pilgrim Church from the very first ages of the Christian religion has cultivated with great piety the memory of the dead,(Cfr. Plurimae inseriptione in Catacumbis romanis.) and "because it is a holy and wholesome thought to pray for the dead that they may be loosed from their sins",(2 Mach. 12, 46.) also offers suffrages for them. The Church has always believed that the apostles and Christ's martyrs who had given the supreme witness of faith and charity by the shedding of their blood, are closely joined with us in Christ, and she has always venerated them with special devotion, together with the Blessed Virgin Mary and the holy angels.(Cfr. Gelasius I, Decretalis De libris recipiendis, 3: PL 59, 160, Denz. 165 (353).) The Church has piously implored the aid of their intercession. To these were soon added also those who had more closely imitated Christ's virginity and poverty,(Cfr. S. Methodius, Symposion, VII, 3: GCS (Bodwetseh), p. 74) and finally others whom the outstanding practice of the Christian virtues (Cfr. Benedictus XV, Decretum approbationis virtutum in Causa beatificationis et canonizationis Servi Dei Ioannis Nepomuecni Neumann: AAS 14 (1922 p. 23; plures Allocutiones Pii X de Sanetis: Inviti all'croismo Diseorsi... t. I-III, Romae 1941-1942, passim; Pius XII, Discorsi Radiomessagi, t. 10, 1949, pp 37-43.) and the divine charisms recommended to the pious devotion and imitation of the faithful.(Cfr. Pius XII, Litt. Encycl : Mediator Dei: AAS 39 (1947) p . 581.)

Naturally, the particular make-up of the Communion of Saints is irrelevant when considering how they assist us with their prayers. However, the pantheon of saints also serves the Church on Earth as a body from which to draw models in the Christian life. As such, our late beloved pope, John Paul II did laity, particularly women, no favors by the relatively few numbers of saints he canonized who were neither clergy nor religious. Vatican II speaks of the importance of example in the "state in life and condition proper to each of us."

When we look at the lives of those who have faithfully followed Christ, we are inspired with a new reason for seeking the City that is to come (Cf. Heb. 13, 14; 11, 10.) and at the same time we are shown a most safe path by which among the vicissitudes of this world, in keeping with the state in life and condition proper to each of us, we will be able to arrive at perfect union with Christ, that is, perfect holiness. (Cfr. Hebr. 13, 7: Eccli 44-50, Nebr. 11, 340. Cfr. etia Pius XII, Litt. Encycl. Mediati Dei: AAS 39 (1947) pp. 582-583) In the lives of those who, sharing in our humanity, are however more perfectly transformed into the image of Christ,(cf. 2 Cor. 3, 18.) God vividly manifests His presence and His face to (people). He speaks to us in them, and gives us a sign of His Kingdom,(Cfr. Cone. Vaticanum Const. De fide catholica, cap. 3 Denz. 1794 (3013).) to which we are strongly drawn, having so great a cloud of witnesses over us (Cf. Heb. 12, 1.) and such a witness to the truth of the Gospel.

Why Catholics appeal to the intercession of saints:

Nor is it by the title of example only that we cherish the memory of those in heaven, but still more in order that the union of the whole Church may be strengthened in the Spirit by the practice of fraternal charity.(Cf Eph 4, 1-6.) For just as Christian communion among wayfarers brings us closer to Christ, so our companionship with the saints joins us to Christ, from Whom as from its Fountain and Head issues every grace and the very life of the people of God.(Cfr. Pius XII, Litt. Encycl. Mystici Corporis: AAS 35 (1943) p. 216.) It is supremely fitting, therefore, that we love those friends and coheirs of Jesus Christ, who are also our brothers (and sisters) and extraordinary benefactors, that we render due thanks to God for them (Quoad gratitudinem erga ipsos Sanctos, cfr. E. Diehl, Inscriptiones latinae christianae vereres, 1, Berolini, 1925, nn. 2008 2382 et passim.) and "suppliantly invoke them and have recourse to their prayers, their power and help in obtaining benefits from God through His Son, Jesus Christ, who is our Redeemer and Saviour."(Conc. Tridentinum, Sess. 25, De invocatione... Sanctorum: Denz. 984 (1821) .) For every genuine testimony of love shown by us to those in heaven, by its very nature tends toward and terminates in Christ who is the "crown of all saints,"(Breviarium Romanum, Invitatorium infesto Sanctorum Omnium.) and through Him, in God Who is wonderful in his saints and is magnified in them.(Cfr. v. g., 2 Thess. 1, 10.)

The role of the saints in the liturgy:

Our union with the Church in heaven is put into effect in its noblest manner especially in the sacred Liturgy, wherein the power of the Holy Spirit acts upon us through sacramental signs. Then, with combined rejoicing we celebrate together the praise of the divine majesty;(Conc. Vaticanum II, Const. De Sacra Liturgia, cap. 5, n. 104.) then all those from every tribe and tongue and people and nation (Cf. Apoc. 5, 9.) who have been redeemed by the blood of Christ and gathered together into one Church, with one song of praise magnify the one and triune God. Celebrating the Eucharistic sacrifice therefore, we are most closely united to the Church in heaven in communion with and venerating the memory first of all of the glorious ever-Virgin Mary, of Blessed Joseph and the blessed apostles and martyrs and of all the saints.(Canon Missae Romanae.)

Comments?

What the Church teaches on the role of and our relationship with the dead:

Until the Lord shall come in His majesty, and all the angels with Him (Cf. Mt. 25, 31.) and death being destroyed, all things are subject to Him,(Cf. 1 Cor. 15, 26-27.) some of His disciples are exiles on earth, some having died are purified, and others are in glory beholding "clearly God Himself triune and one, as He is";(Conc. Florentinum, Decretum pro Graecis: Denz. 693 (1305).) but all in various ways and degrees are in communion in the same charity of God and neighbor and all sing the same hymn of glory to our God. For all who are in Christ, having His Spirit, form one Church and cleave together in Him.(Cf. Eph. 4, 16.) Therefore the union of the wayfarers with the (believers) who have gone to sleep in the peace of Christ is not in the least weakened or interrupted, but on the contrary, according to the perpetual faith of the Church, is strengthened by communication of spiritual goods.(Praeter documenta antiquiora contra quamlibet formam evocationis spirituum inde ab Alexandro IV (27 sept. 1958), cfr Encycl. S.S.C.S. Officii, De magne tismi abusu, 4 aug. 1856: AAS (1865) pp. 177-178, Denz. 1653 1654 (2823-2825); responsioner S.S.C.S. Offici, 24 apr. 1917: 9 (1917) p. 268, Denz. 218 (3642).) For by reason of the fact that those in heaven are more closely united with Christ, they establish the whole Church more firmly in holiness, lend nobility to the worship which the Church offers to God here on earth and in many ways contribute to its greater edification.(Cf. 1 Cor. 12, 12-27.)(Videatur synthetiea espositi huius doctrinae paulinae in: Piu XII, Litt. Encycl. Mystici Corporis AAS 35 (1943) p. 200 et passilr) For after they have been received into their heavenly home and are present to the Lord,(Cf. 2 Cor. 5, 8.) through Him and with Him and in Him they do not cease to intercede with the Father for us,(Cfr., i. a., S. Augustinus, Enarr. in Ps. 85, 24: PL 37, 1095 S. Hieronymus, Liber contra Vigl lantium, b: PL 23, 344. S. Thomas In 4m Sent., d. 45, q. 3, a. 2. Bonaventura, In 4m Sent., d. 45, a. 3, q. 2; etc.) showing forth the merits which they won on earth through the one Mediator between God and (humankind),(Cf. 1 Tim. 2, 5.) serving God in all things and filling up in their flesh those things which are lacking of the sufferings of Christ for His Body which is the Church.(Cf. Col. 1, 24.)(Cfr. Pius XII, Litt. Encycl. Mystici Corporis: AAS 35 (1943) p. 245.) Thus by their ... interest our weakness is greatly strengthened.

Thoughts?

If you are one of our scores of new visitors these past few days, welcome. The comment boxes here are polite and peaceable, though the undercurrent of feelings, thought, and prayer is fervent and devoted. One might think after nearly three years of blogging I've solved basic things like getting my e-mail link on the side bar. But no. You'll have to find a comment of mine in a box or hunt me down through my parish link on the left. I respond to any questions sent by e-mail. I presume your e-mail is a privileged communication until you give me permission to use it. Neil is my learned and thoughtful co-blogger. He posts less frequently than I do, but with considerable more elan. His posts are all worth reading and pondering. This blog is mostly theological, with a smattering of my personal life. It also has a small enough readership that you're not likely to get pounded for saying something different.

It looks to be a busy weekend, so let's get a head start on Lumen Gentium Chapter VII:

THE ESCHATOLOGICAL NATURE OF THE PILGRIM CHURCH AND ITS UNION WITH THE CHURCH IN HEAVEN

The Church, to which we are all called in Christ Jesus, and in which we acquire sanctity through the grace of God, will attain its full perfection only in the glory of heaven, when there will come the time of the restoration of all things.(Acts 3, 21.) At that time the human race as well as the entire world, which is intimately related to (humankind) and attains to its end through him, will be perfectly reestablished in Christ.(Cf Eph. 1, 10; Col. 1, 20; 2 3, 10-13.)

Ah! End things. The ultimate makeover for the Bride: "full perfection." The council reminds us of the saving mission of Christ, and its link with the establishment of the Church, and that the foundation for this makeover is already in progress:

Christ, having been lifted up from the earth has drawn all to Himself.(Cf. Jn. 12, 32.) Rising from the dead(cf. Rom. 6, 9.) He sent His life-giving Spirit upon His disciples and through Him has established His Body which is the Church as the universal sacrament of salvation. Sitting at the right hand of the Father, He is continually active in the world that He might lead (people) to the Church and through it join them to Himself and that He might make them partakers of His glorious life by nourishing them with His own Body and Blood. Therefore the promised restoration which we are awaiting has already begun in Christ, is carried forward in the mission of the Holy Spirit and through Him continues in the Church in which we learn the meaning of our terrestrial life through our faith, while we perform with hope in the future the work committed to us in this world by the Father, and thus work out our salvation.(Cf. Phil. 2, 12.)

There's nothing much unfamiliar to a New Testament fanatic in the sentences that follow. The references fairly exhaust the funeral Lectionary:

Already the final age of the world has come upon us (Cf 1 Cor. 10. 11.) and the renovation of the world is irrevocably decreed and is already anticipated in some kind of a real way; for the Church already on this earth is signed with a sanctity which is real although imperfect. However, until there shall be new heavens and a new earth in which justice dwells,(Cf. 2. Pet. 3, 13.) the pilgrim Church in her sacraments and institutions, which pertain to this present time, has the appearance of this world which is passing and she herself dwells among creatures who groan and travail in pain until now and await the revelation of the (children) of God.(Cf. Rom. 8, 19-22.)

Joined with Christ in the Church and signed with the Holy Spirit "who is the pledge of our inheritance",(Eph. 1, 14.) truly we are called and we are (children) of God(Cf. 1 Jn. 3, 1.) but we have not yet appeared with Christ in glory,(Cf. Col- 3. 4) in which we shall be like to God, since we shall see Him as He is.(Cf. 1 Jn. 3, 2) And therefore "while we are in the body, we are exiled from the Lord (2 Cor. 5, 6.) and having the first-fruits of the Spirit we groan within ourselves(Cf. Rom. 8, 23.) and we desire to be with Christ"'.(Cf. Phil. 1. 23.) By that same charity however, we are urged to live more for Him, who died for us and rose again.(Cf. 2 Cor 5, 15.) We strive therefore to please God in all things(Cf. 2 Cor. 5, 9.) and we put on the armor of God, that we may be able to stand against the wiles of the devil and resist in the evil day.(Cf.Eph.6, 11-13.) Since however we know not the day nor the hour, on Our Lord's advice we must be constantly vigilant so that, having finished the course of our earthly life,(Cf. Heb 9, 27.) we may merit to enter into the marriage feast with Him and to be numbered among the blessed(Cf. Mt. 25, 31-46.) and that we may not be ordered to go into eternal fire(Cf. Mt. 25, 41.) like the wicked and slothful servant,(Cf. Mt. 25, 26.) into the exterior darkness where "there will be the weeping and the gnashing of teeth".(Mt. 22, 13 and 25. 30.) For before we reign with Christ in glory, all of us will be made manifest "before the tribunal of Christ, so that each one may receive what he has won through the body, according to his works, whether good or evil"(2 Cor. 5, 10.) and at the end of the world "they who have done good shall come forth unto resurrection of life; but those who have done evil unto resurrection of judgment".(Jn. 5, 29; Cf. Matt. 25, 46.) Reckoning therefore that "the sufferings of the present time are not worthy to be compared with the glory to come that will be revealed in us",(Rom. 8, 18; cf. 2 Tim. 2, 11-12.) strong in faith we look for the "blessed hope and the glorious coming of our great God and Saviour, Jesus Christ"(Tit. 2, 13.) "who will refashion the body of our lowliness, conforming it to the body of His glory(Phil. 3, 21.). and who will come "to be glorified in His saints and to be marveled at in all those who have believed"(2 Thess. 1, 10.).

End things always get fantasy/sf and evangelicals excited. Any such excitement in the commentariat today?

Closing up the discussion on religious life:

Let each of the faithful called to the profession of the evangelical counsels, therefore, carefully see to it that (she or) he persevere and ever grow in that vocation God has given ... Let (her or) him do this for the increased holiness of the Church, for the greater glory of the one and undivided Trinity, which in and through Christ is the fount and the source of all holiness.

Any last thoughts?

Thanks to a kind link from Rock at Whispers, we might be seeing a slight bump in traffic today. If you are new, please feel welcome. Comment on this or any thread. We've moved past Vatican II's look at the call to holiness of all believers, and are into the examination of religious life. Today's theme seems to center on setting a good example for others.

Religious should carefully keep before their minds the fact that the Church presents Christ to believers and non-believers alike in a striking manner daily through them. The Church thus portrays Christ in contemplation on the mountain, in His proclamation of the kingdom of God to the multitudes, in His healing of the sick and maimed, in His work of converting sinners to a better life, in His solicitude for youth and His goodness to all (people), always obedient to the will of the Father who sent Him.(Cfr. Pius XII Litt. Encycl. Mystici Corporis, 19 iun. 1943: AAS 35 (1943) p. 214 s.)

Christ is presented through the public witness of religious women and men. The problem of relevance is addressed also, and a caution for folks not to take lightly the charisms of those who have professed poverty, chastity, and obedience in a religious order. Not everything is as it seems on the surface, and great freedom is to be found when a person willingly models her or his life along that of Christ's sacrifice:

All (people) should take note that the profession of the evangelical counsels, though entailing the renunciation of certain values which are to be undoubtedly esteemed, does not detract from a genuine development of the human persons, but rather by its very nature is most beneficial to that development. Indeed the counsels, voluntarily undertaken according to each one's personal vocation, contribute a great deal to the purification of heart and spiritual liberty. They continually stir up the fervor of charity. But especially they are able to more fully mold the Christian (individual) to that type of chaste and detached life, which Christ the Lord chose for Himself and which His Mother also embraced. This is clearly proven by the example of so many holy founders. Let no one think that religious have become strangers to (other people) or useless citizens of this earthly city by their consecration. For even though it sometimes happens that religious do not directly mingle with their contemporaries, yet in a more profound sense these same religious are united with them in the heart of Christ and spiritually cooperate with them. In this way the building up of the earthly city may have its foundation in the Lord and may tend toward Him, lest perhaps those who build this city shall have labored in vain. (Cfr. Pius XII, Alloc. Annus sacer, 1. c., p. 30. Alloc. Sous la maternelle protecrion, 9 dec. l9S7: AAS 50 (19S8) p. 39 s.)

Contemplatives unseen by the world have a sound and significant role to play, not only in the life of the Church, but of the mainstream of the world's existence. What LG 46 does not mention specifically is the contemplative gift for hospitality. Any guest is welcomed at a monastery. Contemplatives are all too ready to introduce others to their way of living.

Therefore, this Sacred Synod encourages and praises the men and women, Brothers and Sisters, who in monasteries, or in schools and hospitals, or in the missions, adorn the Bride of Christ by their unswerving and humble faithfulness in their chosen consecration and render generous services of all kinds to (hu)mankind.

So it's not just about caramels, fruitcakes, honey, and computer services.

Thoughts?

0:59-0:60 One last prayer: Thank you God for a good and holy hour

You know: where the Roman disciplinary requirement of mandatory celibacy does a smackdown on the Catholic faithful and their celebration of the Eucharist. On the Communion Service thread below, the issue of ordaining viri probati, proven men, to the priesthood in situations in which an otherwise stable parish is denied the Sunday Eucharist because of the clergy shortage. Lots of "good" obstacles get thrown up on that one: clergy wives will raise a ruckus, celibacy will go down the toilet, morale will drop among celibate priests, the Vatican will deep-six your bishop's ambitions if he mentions it in public, Catholicism will turn into Congregationalism, cults of personality will surface, and every rural pastor will become a Milingo and ordain his own bishops. Well, maybe not that last one. Let me lay out my case and try to sweep aside the sexism, posturing, and outright fear this proposal seems to have conjured: - Reiterate that the sacraments, especially the Eucharist, trumps an optional disciplinary practice when the spiritual need is of sufficient gravity. In other words, we don't ordain Deacon Fred to the priesthood for an 800-family parish because he deserves a plum and we can put another priest in a chancery desk job. - If a parish has the resources, they deserve Sunday Mass and the other sacraments. We're not talking about a Catholic enclave of five in a ghost town where the tornado knocked down the mission church twenty years ago. We might be talking about 100-250 families with a sound building, a long track record, and no other parish nearer than 15 miles. - The local bishop should have the option, especially a bishop in mission lands, to fulfill his duty to the faithful to provide the sacraments. What that means is we trust a bishop, a vicar of Christ ordained to the fullness of Holy Orders to talk to people, pray, plumb the depths of a man, judge his character, ability, and spirit, pray to God, then make a judgment that one guy's going to do a good job. - The parish and bishop together might discern a parishioner of sufficient ability, maturity, and charism. Someone respected parish-wide and not part of a faction or clique. Someone the bishop would feel comfortable with in terms of their spiritual life, religious sensibility, and the like. Let's realize the bishop is actually going to have to do some work on this one, not just appoint someone because their file folder is free of suspicious behavior like VOTF meetings and kidporn.com links. - Sticking to a person of about age 60 to 65 might be good: a person with a proven marriage, no dependent children, and give him a pastorate of about five to ten years with the possibility of keeping options open as need dictates. - I don't get Liam's objection about a stubborn wife. As with the diaconate, wives are discerned with the husband. If the wife is a problem, the diaconate fades from the picture. It does get to be a problem once in a while, but overall, women are sensible human beings. A ruckus doesn't seem as likely as a lonely rural celibate priest pickling his liver in a nightly trip to the bottle. Or some similar misadventure. - Fr Fox's problem with a cult of personality is likewise a straw man. Charismatic pastors gain fawning followings in big parishes. When it's a problem, the bishop moves the guy. With a proven man in the small parish, the same possibility is there: early retirement if there's a problem. People who have gone without a resident priest might get uppity. But then again they might value the sacraments and understand the appointment of viri probati is something under discernment both in their local community and in the Church at large. To me, this situation reveals a fatal flaw in the thinking of the curia and in Rome. It might well be their biggest blunder of the post-conciliar era. Something almost on a par with losing a Catholic China a few centuries ago. Mission lands go wanting while Rome and big First World cities are relatively stuffed with guys in dress blacks. And priests are imported to the US from Poland and Nigeria instead of being sent to Siberia, Angola, or Belize. Jesus nailed it when he said, "Fear is useless. What is needed is trust." Wasn't he talking to the apostles? The timid are concerned about cults of personality arising from local guys making sacramental good. They promote a non-sacramental Christianity in their fixation on celibacy. No wonder evangelicalism is making inroads in the Third World. Do you want to settle for a priest arriving by Jeep once a month or less when a Bible College graduate lives in the village and pounds away on "saving" the Catholics? The hierarchy lost China in the 17th century. Let's hope they don't make the same mistake in the Third World in the 21st. And John Paul's urging to cast out into the deep? I think the Congregation for Bishops knows how to steer into the deep. But they're trying to evangelize hoping the fish will jump into their bare hands. For the hierarchy not loosening up and seriously considering viri probati, I see it as a sign of spiritual immaturity and a dereliction of their duty as shepherds.

More on religious life ...

It is the duty of the ecclesiastical hierarchy to regulate the practice of the evangelical counsels by law, since it is the duty of the same hierarchy to care for the People of God and to lead them to most fruitful pastures.(Ezech. 34, 14.)

These "counsels" are the practices of poverty, chastity, and obedience.

The importance of the profession of the evangelical counsels is seen in the fact that it fosters the perfection of love of God and love of neighbor in an outstanding manner and that this profession is strengthened by vows.(Cfr. Conc. Vat. I. Schema De Ecclesia Christi, cap. XV, et Adnot. 48: Mansi 51, 549 s. et 619 s. Leo XIII, Epist. Au milieu des consolations, 23 dec. 1900: AAS 33 (1900-01) p. 361. Pius XII, Const. Apost. Provida Mater, 1. c., p. 1145.) Furthermore, the hierarchy, following with docility the prompting of the Holy Spirit, accepts the rules presented by outstanding men and women and authentically approves these rules after further adjustments. It also aids by its vigilant and safeguarding authority those institutes variously established for the building up of Christ's Body in order that these same institutes may grow and flourish according to the spirit of the founders.

Strange that the hierarchy is counseled in docility. But hold up: the pope can shepherd religious orders form the oversight of a local bishop to himself. At any rate, members of orders should show due respect to the hierarchy:

Any institute of perfection and its individual members may be removed from the jurisdiction of the local Ordinaries by the Supreme Pontiff and subjected to himself alone. This is done in virtue of his primacy over the entire Church in order to more fully provide for the necessities of the entire flock of the Lord and in consideration of the common good.(Cfr. Leo XIII, Const. Romanos Pontifices, 8 maii 1881: AAS 13 (1880-81) p. 483. Pius XII, Alloc. Annus sacer, 8 dec. 1950: AAS 43(1951) p. 28 8.) In like manner, these institutes may be left or committed to the charge of the proper patriarchical authority. The members of these institutes, in fulfilling their obligation to the Church due to their particular form of life, ought to show reverence and obedience to bishops according to the sacred canons. The bishops are owed this respect because of their pastoral authority in their own churches and because of the need of unity and harmony in the apostolate.(Cfr. Pius XII, Alloc. Annus sacer, 1. c., p. 28. Pius XII, Const. Apost. Sedes Sapientiae, 31 maii 19S6: AAS 48 (1956) p. 355. Paulus VI, 1. c., pp. 570-571.).

Though not a "s"acrament, the liturgical expression of religious profession is a vital part of the picture. In other words, such a commitment is made publicly, presumably not just for the members of the particular community, but for the benefit of all.

The Church not only raises the religious profession to the dignity of a canonical state by her approval, but even manifests that this profession is a state consecrated to God by the liturgical setting of that profession. The Church itself, by the authority given to it by God, accepts the vows of the newly professed. It begs aid and grace from God for them by its public prayer. It commends them to God, imparts a spiritual blessing on them and accompanies their self-offering by the Eucharistic sacrifice.

Time's running out on commentary from religious on religious life. Any takers?

Thanks for your posts on this topic from yesterday. On the armchair liturgist series, I try to toss out a question and hang back to see what people will say. Even though this is a fairly radical idea, I'd rather see bishops designate deacons and viri probati to preside at Mass in the absence of a priest than have communities celebrate Communion services. In other words, I'm pretty much against Communion services. I would prefer to see a deacon or lay person bring Communion to a parish from a Mass just celebrated miles away--maybe even the cathedral--rather than have Communion be distributed from the tabernacle. Communion services for the sick and elderly are part of the tradition because they are intimately and prayerfully connected to a rooted parish community. If the bishop is concerned enough about vocations, then perhaps the prayers for vocations should be embodied in a substantial way by having the Eucharist brought from the cathedral to the small rural or urban parish without a resident priest. Parishes staffed by priests share in the responsibility of prayer. I hear the urgings that Communion services or other liturgies without a priest as an opportunity for people to pray for vocations. Count me a doubter on this one, for pastoral and pragmatic reasons. Liturgy, be it Mass, a Communion service, or the Hours, is about the worship of God. I'm a big-time doubter when it comes to special intentions or themes running roughshod over the Church's liturgy. While I'm not advocating congregationalism, the truth is that if a particular rural or urban community too small to be considered for a full-time pastor develops a person for a priestly vocation, that community will not reap the fruit. After ordination, the guy will be assigned elsewhere. A thirty family parish might develop a dozen or more priests, but you can bet that the parish won't see any of those guys until the larger parishes are all filled up. And to top it off, their parish will likely be closed in the bargain. If a bishop were to ask them to pray for more priests, I imagine the colorful response would be to $%#* off. And I can't say I wouldn't be sympathetic. Viri probati should be on the table. If a bishop cannot develop vocations on a diocesan level, and cannot afford to assign a priest to a parish for Sunday Mass, the community should have the option of sending a proven man to the bishop to consider as a presider for the Eucharist. By all means, continue to pray for vocations to a lifelong priesthood. But let's not allow disciplines on one sacrament (orders) to dictate the existence of another (Eucharist). If viri probati were ordained with an understanding of a possible future priest being assigned, or limited to men with grown children or at a certain age (say, 60 or 65) I think we could see an issue of grave sacramental interest avoided. Thoughts?

I should have been more clear on what I wrote about the priest + people dialogues at Mass. This frequent one and the other more extended ones for the introductory rites and just before the Preface and Sanctus are what we're talking about. My scholarly colleagues regard the singing of these as among the part of the Mass with the highest importance for singing. While a good singing priest makes this easy, my doubts are not that they shouldn't be sung. I question their relative importance in the spectrum of musical worship. Hymns like the Gloria or Sanctus, litanies like the Kyrie or Agnus Dei, acclamations like the Mysterium Fidei or Alleluia, and the psalms all rate higher in my mind because their texts directly address God and serve as a direct act of worship. The dialogues do not. Because of that, I would not rank them as having similar importance with the aforementioned liturgical items. They serve as conversations in the presence of God, and as such, I don't see why they wouldn't be given a lower status among the various responses at liturgy. Sing them? Sure. Whenever the priest will do it.

We continue our close examination of Vatican II's look at religious life in a lightly footnoted section.

The faithful of Christ bind themselves to the three aforesaid counsels either by vows, or by other sacred bonds, which are like vows in their purpose. By such a bond, a person is totally dedicated to God, loved beyond all things. In this way, that person is ordained to the honor and service of God under a new and special title. Indeed through Baptism a person dies to sin and is consecrated to God.

What makes religious life distinct from the baptismal call? Read on:

However, in order that (one) may be capable of deriving more abundant fruit from this baptismal grace, (a person) intends, by the profession of the evangelical counsels in the Church, to free (the) self from those obstacles, which might draw him (or her) away from the fervor of charity and the perfection of divine worship. By (a) profession of the evangelical counsels, then, (she or) he is more intimately consecrated to divine service.(Paulus VI, 1. c., p. S67.) This consecration will be the more perfect, in as much as the indissoluble bond of the union of Christ and His bride, the Church, is represented by firm and more stable bonds.

No problem, right? A permanent commitment gives the freedom of stability, and a certain freedom from second-guessing.

The evangelical counsels which lead to charity (Cfr. S. Thomas, Summa Theol. II-II, q. 184, a. 3 et q. 188, a. 2. S. Bonaventura, Opusc. X, Apologia Pauperum, c. 3, 3: cd. Opera, Quaracchi, t. 8, 1898, p. 245 a.) join their followers to the Church and its mystery in a special way. Since this is so, the spiritual life of these people should then be devoted to the welfare of the whole Church. From this arises their duty of working to implant and strengthen the Kingdom of Christ in souls and to extend that Kingdom to every clime. This duty is to be undertaken to the extent of their capacities and in keeping with the proper type of their own vocation. This can be realized through prayer or active works of the apostolate. It is for this reason that the Church preserves and fosters the special character of her various religious institutes.

So religious life, no matter what the particular charism, is always looking outside of the self, beyond the community, to serve the Church's mission in a substantive way. Within the particular charisms of the community, of course.

We lay people and clergy should be heartened by this witness:

The profession of the evangelical counsels, then, appears as a sign which can and ought to attract all the members of the Church to an effective and prompt fulfillment of the duties of their Christian vocation. The people of God have no lasting city here below, but look forward to one that is to come. Since this is so, the religious state, whose purpose is to free its members from earthly cares, more fully manifests to all believers the presence of heavenly goods already possessed here below. Furthermore, it not only witnesses to the fact of a new and eternal life acquired by the redemption of Christ, but it foretells the future resurrection and the glory of the heavenly kingdom. Christ proposed to His disciples this form of life, which He, as the Son of God, accepted in entering this world to do the will of the Father. This same state of life is accurately exemplified and perpetually made present in the Church. The religious state clearly manifests that the Kingdom of God and its needs, in a very special way, are raised above all earthly considerations. Finally it clearly shows all (people) both the unsurpassed breadth of the strength of Christ the King and the infinite power of the Holy Spirit marvelously working in the Church.

And an additional reminder that religious life operates not as part of the hierarchy, but as a culture of inspiration and fortification for the benefit of the entire Church.

Thus, the state which is constituted by the profession of the evangelical counsels, though it is not the hierarchical structure of the Church, nevertheless, undeniably belongs to its life and holiness.

Comments? From any religious out there?

I'd recommend this excellent book if your interests lie in history, mythology, travelling, or in cold places. Joanna Kavenna's The Ice Museum takes a look at the mythical land of Thule and explores that theme to the farthest populated regions of the northern hemisphere. Reviewed favorably here and mixed here. Lots of interesting characters and very interesting places. That second review found Kavenna's prose to be clunky and overdone, but I appreciated her descriptions of places and people. A straight-up travelogue, this is not. Kavenna also touches on themes of environment, politics, prejudice, ethnicity, as well as some very human struggles--her own as well as her acquaintances. Robert Reed is a sf author I've enjoyed, if mainly for his fiction on the Great Ship, a massive, planet-sized craft that houses humans and aliens booking passage to various parts of the galaxy. sf Site reviews his books here. Over on the right is a collection of short stories of his, including two tales from the Great Ship. The thing I like about the Great Ship is that Reed doesn't resort to the tried-and-true fallback of faster-than-light (FTL) travel. Human beings are just about immortal in this future, living for hundreds of thousands of years. Reed is prolific, full of ideas, and not always easy to swallow. But I want to read more about the Great Ship. Just in case you thought everything on my bookshelf was theology and such.

Richard asked for some specifics on our participatio topic, so let me give these a shot before bedtime. * Is a dialogue response in the readings necessary to ensure PA in this part of the liturgy? Not so much: *can* it elicit PA (I think it can) but is its inclusion a strong guarantee of it? How much should we presume on that? I've gone from promoting it to being a strong doubter. The Word of God needs people, including priests, who are very well trained in the vocal arts. I'd have to say I'm even a doubter when it comes to the Passion gospels. This is an instance in which active listening of the Word is vital. I could see a musical acclamation interspersed into long gospel readings, but it would have to be well done to be a consideration. * Is maximizing the number of EMHC's necessary to increase PA during the liturgy of the Eucharist? No. But it is a nod to the pragmatic sensibility of most pastors. In my parish, the advantage would be that asking people to sing three or more Communion songs might hinder PA. * Are other, more performance oriented liturgical practices, such as dances, necessary to (or even detrimental to) PA at the designated part of the liturgy? (I am not trying to pull out a strawman, since I don't ever recall you being a strong advocate for liturgical dancing - I'm just asking.) I see dance as an artistic parallel to music. If the people are invited to dance and are willing to do so, it makes sense to engage the physical aspect of a person. Outside of Africa and a few other locations, I don't see that as a plausible possibility. * How often are hymns and dialogue responses needed throughout both parts of the liturgy to achieve a desirable level of PA? As a liturgist I place hymns on a lower priority, under acclamations, lianties, and psalmody. I know that the dialogue responses with the presider are considered a very high priority, but I reserve doubts about them. That said, most American Catholics have a high comfort with hymnody. Taking it away without explanation or preparation would be harmful in some places, I think. * Is there ever a point where elimination of Latin (or if you like, Greek in the Kyrie) in favor of vernacular, and rendering of translations into as colloquial a language as possible (vis a vis Bishop Trautman's position) to render the liturgy as simple and understandable to the laity as possible ever be counterproductive to PA, for example by possible diminution of the sense of the mystery or sacrifical character of the mass? First, I'm not sure Bishop Trautman or any progressive liturgist today is in favor of maximal colloquiality. The progressive bent since the 80's has been to a more poetic and beautiful rendering of English. Faithfulness to the Latin original, not necessarily excellent English, would be where the current retrenchment is taking us. Nobody I know approves of the current translation, but turning the argument into one of Vox Clara versus 1975 ICEL is the biggest load of straw off the farm. Bodily attitude and parish priority says a lot more about the sense of mystery or the sacrificial character of the Mass than language. I have no doubt the 1962 Rite works as well as it does because the people involved give a darn about liturgy. * Are there choices made in terms of music genre, outward rubrics, or wording of dialogue prayers which might be actually detrimental to PA by male congregants - a question I ask in regards to the empirical evidence suggesting a growing disparity in many areas by male attendance at mass? Call me a doubter on a so-called "growing" disparity of male Mass atendance. Women have always out-attended men. A sociological study out of U Washington showed this is true across the board in all major religions and many minor ones. Males don't read as much as females and are less concerned about education. The solution: fathers reading to children and taking an active interest in academics, especailly with their boys. I suspect if more dads took their families to church and boys saw their fathers praying, it would do more than cosmetic changes like, "Hell yeah, and also with you." I think the focus on externals, while important, does not quite get at the heart of PA. It's more than people seeing their peers involved as leadership. It's about cultivating a sense of prayer. Coming to Mass and getting involved as a pew person should be so easy that a person sings, responds, listens, and gets inspired without nearly a conscious effort in doing so. The model to which I aspire for my parish I find when I visit monasteries. Religious do PA extremely well.

Rock blogs on the delay in the launch of the Catholic Channel on Sirius Satellite Radio. While I'm sympathetic to an ailing guy recovering from surgery, I confess being perturbed that knee-replacement is going to throw a temporary wrench into the works. Rock and others have blogged about this being a Big Catholic Thing. I don't plan to get Sirius Radio so I can't say I have an investment in it. It wasn't the buzz after weekend Masses, so I can't say either the launch or the delay is a big whoop-de with the Catholics I know. But I have a few thoughts. Radio is a lay endeavor, not a clerical one. If Cardinal Egan wanted to throw an on-switch, can't he just press "enter" from his home computer? If he wanted to welcome listeners, can they just record him on an iPod or something? I don't think you need a healthy knee for that. Cardinal Egan is 74 years old. This enterprise will go on long after he's retired. And it's not like somebody wouldn't have thought of this and launched something like it in the next few to several months anyway. All I know is that I wouldn't think of cancelling a new initiative in my parish if I were home recovering from surgery. You love something, you let it go.

Over at Amy's there's an amazingly calm and relatively short thread on Communion Services. This is the liturgy celebrated when a priest is not available. After readings and some of the prayers used during Mass, and under the leadership of a deacon or lay person, Communion is distributed from the tabernacle. Sometimes these services are scheduled regularly, say on the pastor's day off. Sometimes they come up as an emergency on a weekday or Sunday when the priest is sick or otherwise unavailable. Often they are done in nursing homes or other small community settings for the aged or the sick. Tell me your opinion of them: Do you have experience with them? Do you lead them? Do you like them? Would you do away with them? Tomorrow I'll tell you my thoughts on them.

Liturgy posts guarantee a bump in traffic, and a few guests from the traditionalist camp don't hurt things either. Let's get right to the task and respond to some of the good questions posed yesterday in the "Participatio" thread. First, I do think that traditionalists can and do resort to a bit of "revisionism" when they look at the Council through 2006 eyes and with the desire of what-they-would-have-hoped-to-be. I don't discount it against them, except when they continue to miss the point. Even the big apologists for traditionalism concede the Latin actuoso has a meaning somewhere in the wilderness between "actual," "active," and a few other notions. For traditionalists to insist that "active participation" has long been mistranslated and misunderstood ... sorry; I don't buy it. Sacrosanctum Concilium 11 makes it clear we're talking both interior and exterior. I don't think there's any need to look up what the bishops really meant in 1963. We know what they meant. We can read it. Second, I agree with john about the post-conciliar Church losing its way in neglect of the Hours, especially Lauds and Vespers. I've waxed hot and lukewarm for over twenty years in developing a sensibility to this in parishes I've served. For the past two years, I've felt more lukewarm and out of fresh ideas. So if anybody has something constructive to offer, e-mail me and I'll post on it. George said I seemed "to criticize people who are really excited to have everybody be active, or priests be performers." I think liturgical activity in roles of service is different from what Vatican II intended when the bishops wrote and approved SC 11. Lumen Gentium, as we read this past weekend, nods in approval of lay people undertaking a share in the ministries of the Church. A lay person reading at Mass is more of an ecclesiological issue or a discernment of gifts than a matter of "participation." That's how I see it. Liturgical participation is defined by the act of worship. A lay person--or priest for that matter--undertaking a role of service and/or leadership is another thing entirely. When I browse photos of the traditional Mass, I see lots of images of priests in vestments. When I hear or read discussions of music, I note adventures in teaching a choir certain chants or pieces of polyphony. Rarely do I see pictures of laypeople worshipping in the Tridentine observance, nor do I hear many classical musicians discuss how their congregation picked up a particular chant. Some of these folks, though certainly not all, are indeed performers. Their attitudes, favorite topics, and writings betray them. It's partly about God, of course. But it can also be about the individual. And too much individualism for my taste, at least when it comes to liturgical leadership. Next, Richard's 25 Sep 2:03 am post on the "Participatio" thread is quite apt. I would agree with those concerned that the liturgical movement has run aground in places where the basic principles were misapplied or misunderstood. I do not think rewriting SC 11 or appealing to the 1962 Rite solves the problem. I confess I do paint the reform2 folks with a broad brush. I'm more than willing to give their thoughtful advocates time and room for discussion. Often when we correspond directly, we can easily arrive at a common ground. I suspect if I were colleagues, parishioners, or directors with most any of them, we would have a fruitful situation for liturgical ministry in their parish, in mine, or somewhere in between. Richard piled on still more questions, so let me tackle these: How much of this is/should be inner activity...and how much outer, visible, physical activity? Hard to say. I think a pastor should be attuned to the subjective and unique needs of a particular community. A "happy-clappy" parish might need more silence and reflection. An early morning Sunday Mass without music might need a sung Mass setting. A performance choir could be steered to focus on psalmody and the liturgical repertoire. Overall, if parishioners from all ideologies squirm slightly at certain things they don't like, but are willing to tolerate or even enjoy these because they think the community is otherwise terrific, I would take that as a sign of good health. Example: If my 7:30 parishioners know they're not getting "longer" Masses because of singing an entrance and closing hymn, they might be okay with singing the Eucharistic acclamations. If we had mature realizations of the give-and-take of parish life--things like this example--that would be a positive sign, imo. If it is indeed desired (and I think it is) that we are talking about more than just kneeling in your mantilla saying the rosary quietly all mass...how much direct physical, outward activity is essential? This seems to be a matter of spiritual discernment. If the bad signs pile up for the parish: not only do people not sing, but they come to Mass late, sit in the back, leave early, don't get involved in the parish, contribute little or nothing financially, and don't volunteer, then a lack of outward activity might be a sign that faith (or something big) is lacking. On the other hand, suppose that except for liturgical involvement the parish is going great. That, in turn, might point out that something is amiss with a non-faith aspect, like the building acoustics, the music leadership, or the like. Rarely, people don't sing because they lack the faith. But quite often they don't like sticking out, they don't like the hymns being too high-pitched, the organ gets on their nerves, their allergies are acting up, the pastor has alienated them, or some other non-theological reason. Is there a point at which it becomes undesirable for more direct, outward participation by the laity? I'd say generally when the contemplative side is neglected: no silence between the readings or before the orations, the presider and choir having no unique part in the Mass: things like that. How is this to be distinguished (if at all) from that of the priest-celebrant? How much of the mass should be dialogue? The priest is part of the tone and direction, if he's doing his job. If I'm getting the question, the priest needs to balance between direct leadership and sometimes letting things go (like giving the people thirty seconds of silence a few times during the Mass) and see how they turn out. Keith, thank you for posting this morning. I believe it was your first, so welcome to CS. As I mentioned with George, I don't think the leadership involvement at the liturgy were intended by the council as part of it's definition of active/actual/actuoso. I'm sure a few of my progressive colleagues might attach themselves to that understanding, but no progressive liturgical scholar (or seriously thoughtful liturgist) would. I would agree with you and Denis Crouan that the reform hasn't been tried and found lacking. But I would disagree that any intentional discord with the desires of the church are significantly in play. And where the discord is actual, I might attribute that to the lack of leadership from the local bishop, and a genuine misunderstanding on the part of those who have tried, but failed to grasp the Church's full intent. And finally, the Roman Sacristan commented that I'm "looking at Sacrosanctum Concilium in too isolated a fashion." I disagree. Prior to the Council, the Liturgical Movement was certainly moving in the direction of dialogue Masses, vernacular missals, and other outwardly active developments. These things pointed to a more open, participatory spirit from the pews. I'm sure religious communities were seen as one ideal to which parish laity could strive to emulate. The argument may be overused at times, but there's also no doubt that the Holy Spirit was active after the Council as well as before. Vatican II was not a legislative event. However, what the traditionalists see as a great weakness, others admired for the freedom of discernment in gave bishops, pastors, and others working in the liturgy. I would take issue to some of Father Z's characterizations of progressive liturgists and their celebrations as well as some of his conclusions, but the link was an interesting one in that I was pleased to see he did not dodge the companion adjectives of "full" and "conscious." This is too darned lengthy, but I hope it covers the bases and responds in a more clear way to your questions. I might harp on my commentariat from time to time for leaving Lumen Gentium alone, but I do appreciate all my readers, and these liturgy discussions are lively, aren't they?

Our slight traffic bump is due to NLM's kind link to yesterday's "Participatio" post no doubt. Just so you know we're not ivory tower liturgists to the extreme here, we do discuss matters of gravity, like the Vatican II documents, and in particular these days, Lumen Gentium. Chapter VI is a new day, and it treats religious life in the Church.

Let's read first that aspects of religious life are divinely ordained, church-approved and regulated, and that the diversity to which they give rise is a good thing:

The evangelical counsels of chastity dedicated to God, poverty and obedience are based upon the words and examples of the Lord. They were further commanded by the apostles and Fathers of the Church, as well as by the doctors and pastors of souls. The counsels are a divine gift, which the Church received from its Lord and which it always safeguards with the help of His grace. Church authority has the duty, under the inspiration of the Holy Spirit, of interpreting these evangelical counsels, of regulating their practice and finally to build on them stable forms of living. Thus it has come about, that, as if on a tree which has grown in the field of the Lord, various forms of solidarity and community life, as well as various religious families have branched out in a marvelous and multiple way from this divinely given seed. Such a multiple and miraculous growth augments both the progress of the members of these various religious families themselves and the welfare of the entire Body of Christ.(Cfr. Rosweydus, Viqae Patrum, Antwerpiae 1628. Apophtegmata Patrum: PG 65. Palladius, Historia Lausiaca: PG 34, 995 ss.; ed. C. Butler, Cambridge 1898 (1904). Pius XI, Const. Apost. Umbratilem, 8 iul. 1924: AAS 16 (1924) pp. 386-387. Pius XII, Alloc. Nous sommes heureux, 11 apr.1958: AAS 50 (1958) p. 283.)

What is the great value religious orders provide? Stability and a "proven" path to holiness:

These religious families give their members the support of a more firm stability in their way of life and a proven doctrine of acquiring perfection. They further offer their members the support of fraternal association in the militia of Christ and of liberty strengthened by obedience. Thus these religious are able to tranquilly fulfill and faithfully observe their religious profession and so spiritually rejoicing make progress on the road of charity.(Paulus VI, Alloc. Magno gaudio, 23 maii 1964: AAS 56 (1964) p. 566.)

Vatican II wants to be clear about where religious life fits into the big picture. Don't think of them as part of the hierarchy; this is a divine call that transcends the petty considerations of clergy and laity:

From the point of view of the divine and hierarchical structure of the Church, the religious state of life is not an intermediate state between the clerical and lay states. But, rather, the faithful of Christ are called by God from both these states of life so that they might enjoy this particular gift in the life of the Church and thus each in one's own way, may be of some advantage to the salvific mission of the Church.(Cfr. Cod. Iur. Can., c. 487 et 488, 40. Pius XII, Alloc. Annus sacer, 8 dec. 1950, AAS 43 (1951) p. 27 s. Pius XII, Cons. Apost. Provida Mater, 2 Febr. 1947: AAS 39 (1947) p. 120 ss.)

Thoughts?

If I were blogging from square one today, and inclined to a de rigueur Latin title, I might consider a different name for this operation. In all my internet liturgy discussion, I'm continually amazed at the liturgical revisionism going on in traditionalist circles. Especially when it comes to the principle of full, conscious, and active participation. The post-conciliar hermeneutic of obstruction is in full swing on this front. In play is the whole notion of the lay involvement in the liturgy: what it should look like; how it should be led; the type of songs that should be sung and by whom; the role of the priest, and the like. Many promoters of the reform2 agenda put up a nice obstacle course for you. Here's a map of the track: 1. First, you have to find people who actually accept Vatican II. Because don't you know there are people out there who think Roman Catholicism ended in 1962, if not in 1959 when Pope John called a Council. Sedentary vacationers. 2. Then you have to find people who have actually read Sacrosanctum Concilium, and might have been exposed to its repeated call for participation from the pews. 3. Then you have to get past the folks who have locked in on the adjective "actual," while overlooking "full" and "conscious" and the actual description of how lay people should participate as SC outlines it in section 11: with proper dispositions, with minds and voices attuned, a cooperation with grace, with full awareness, with active engagement, and with spiritual enrichment. 4. And them sometimes, in the places where the people actually get liturgical reform and have embraced it, you have the re-staging of the liturgy for performer priests. If folks complain, they are labelled misinformed. Or worse. I think a good close examination of Sacrosanctum Concilium is called for when we finish up Lumen Gentium. A nice open track, setting the usual hurdles aside.

A wrap-up for the "universal call to holiness" begins with an appeal for the greatest gift:

"God is love, and he who abides in love, abides in God and God in Him".(1 Jn. 4, 16.) But, God pours out his love into our hearts through the Holy Spirit, Who has been given to us;(Cf. Rom 5. 5.) thus the first and most necessary gift is love, by which we love God above all things and our neighbor because of God. Indeed, in order that love, as good seed may grow and bring forth fruit in the soul, each one of the faithful must willingly hear the Word of God and accept His Will, and must complete what God has begun by their own actions with the help of God's grace. These actions consist in the use of the sacraments and in a special way the Eucharist, frequent participation in the sacred action of the Liturgy, application of oneself to prayer, self-abnegation, lively fraternal service and the constant exercise of all the virtues. For charity, as the bond of perfection and the fullness of the law,(Cf. Col. 3, 14; Rom. 13, 10.) rules over all the means of attaining holiness and gives life to these same means.(Cfr. S. Augustinus, Enchir. 121, 32: PL 40 288. S. Thomas Summa Theol. II-II, q. 184, a. 1. Pius XII, Adhort. Apost. Menti nostrae, 23 sept. 1950: AAS 42 (1950) p. 660.) It is charity which guides us to our final end. It is the love of God and the love of one's neighbor which points out the true disciple of Christ.

Vatican II on martyrdom:

Since Jesus, the Son of God, manifested His charity by laying down His life for us, so too no one has greater love than he who lays down his life for Christ and His brothers.(Cf. 1. Jn. 3, 16; Jn. 15, 13.) From the earliest times, then, some Christians have been called upon-and some will always be called upon-to give the supreme testimony of this love to all (persons), but especially to persecutors. The Church, then, considers martyrdom as an exceptional gift and as the fullest proof of love. By martyrdom a disciple is transformed into an image of his Master by freely accepting death for the salvation of the world -as well as his conformity to Christ in the shedding of his blood. Though few are presented such an opportunity, nevertheless all must be prepared to confess Christ before (others). They must be prepared to make this profession of faith even in the midst of persecutions, which will never be lacking to the Church, in following the way of the cross.

Vatican II on celibacy:

Likewise, the holiness of the Church is fostered in a special way by the observance of the counsels proposed in the Gospel by Our Lord to His disciples.(De consiliis in genere, cfr. Origenes, Comm. Rom. X, 14: PG 14 127S B. S. Augustinus, De S. Viginitate, 15, 15: PL 40, 403. S. Thomas, Summa Theol. I-II, q. 100, a. 2 C (in fine); II-II, q. 44, a. 4 ad 3) An eminent position among these is held by virginity or the celibate state.(Cf 1 Cor. 7, 32-34.) This is a precious gift of divine grace given by the Father to certain souls,(Cf Mt. l9, 11; 1 Cor.7,7.) whereby they may devote themselves to God alone the more easily, due to an undivided heart. (De praestantia sacrae virginitatis, cfr. Tertullianus, Exhort. Cast. 10: PL 2, 925 C. S. Cyprianus, Hab. Virg. 3 et 22: PL 4, 443 B et 461 A. A. S. Athanasius (?), De Virg.: PG 28, 252 ss. S. Io. Chrysostomus, De Virg.: PG 48, 533 u.) This perfect continency, out of desire for the kingdom of heaven, has always been held in particular honor in the Church. The reason for this was and is that perfect continency for the love of God is an incentive to charity, and is certainly a particular source of spiritual fecundity in the world.

Voluntary poverty and obedience: The Church continually keeps before it the warning of the Apostle which moved the faithful to charity, exhorting them to experience personally what Christ Jesus had known within Himself. This was the same Christ Jesus, who "emptied Himself, taking the nature of a slave . . . becoming obedient to death",(Phil. 2, 7-8.) and because of us "being rich, he became poor".(2 Cor. 8, 9.) Because the disciples must always offer an imitation of and a testimony to the charity and humility of Christ, Mother Church rejoices at finding within her bosom men and women who very closely follow their Saviour who debased Himself to our comprehension. There are some who, in their freedom as (children) of God, renounce their own wills and take upon themselves the state of poverty. Still further, some become subject of their own accord to another (person), in the matter of perfection for love of God. This is beyond the measure of the commandments, but is done in order to become more fully like the obedient Christ.(De spirituali paupertate et oboedientia testimonia praccipua S.Scripturae et Patrum afferuntur in Relatione pp. 152-153.)

Doesn't this seem like the classic definition of religious life? Interesting that it would be placed last in this chapter. At any rate, the council reassures us that the aspiration for holiness is obligatory, not an option for those who are not vowed religious.

Therefore, all the faithful of Christ are invited to strive for the holiness and perfection of their own proper state. Indeed they have an obligation to so strive. Let all then have care that they guide aright their own deepest sentiments of soul. Let neither the use of the things of this world nor attachment to riches, which is against the spirit of evangelical poverty, hinder them in their quest for perfect love Let them heed the admonition of the Apostle to those who use this world; let them not come to terms with this world; for this world, as we see it, is passing away.(Cf 1. Cor. 7, 31ff.)(De praxi effectiva consiliorum quae non omnibus imponitur, cfr. S. Io. Chrysostomus, In Matth. Hom. 7, 7: PG S7, 8 I s. 5. Ambrosius, De Vidu s, 4, 23: PL 16, 241 s.)

Any final thoughts on holiness as the call for all the baptized?

The council gets specific on what exactly this call to holiness should look like for various members of the Church. First, encouragement that one's personal gifts will guide:

The classes and duties of life are many, but holiness is one-that sanctity which is cultivated by all who are moved by the Spirit of God, and who obey the voice of the Father and worship God the Father in spirit and in truth. These people follow the poor Christ, the humble and cross-bearing Christ in order to be worthy of being sharers in His glory. Every person must walk unhesitatingly according to (her or) his own personal gifts and duties in the path of living faith, which arouses hope and works through charity.

A message for the bishops, in which personal example is rated high:

In the first place, the shepherds of Christ's flock must holily and eagerly, humbly and courageously carry out their ministry, in imitation of the eternal high Priest, the Shepherd and Guardian of our souls. They ought to fulfill this duty in such a way that it will be the principal means also of their own sanctification. Those chosen for the fullness of the priesthood are granted the ability of exercising the perfect duty of pastoral charity by the grace of the sacrament of Orders. This perfect duty of pastoral charity (Cfr. S. Thomas, Summa Theol. II-II, q. 184, a. 5 et 6. De perf . vitae spir., c. 18. Origenes, In Is. Hom. 6, 1: PG 13, 239.) is exercised in every form of episcopal care and service, prayer, sacrifice and preaching. By this same sacramental grace, they are given the courage necessary to lay down their lives for their sheep, and the ability of promoting greater holiness in the Church by their daily example, having become a pattern for their flock.(Cf. 1 Pet. 5, 3.)

Then priests, urged to pray and adopt the example of saints:

Priests, who resemble bishops to a certain degree in their participation of the sacrament of Orders, form the spiritual crown of the bishops.(Cfr. S. Ignatius M., Magn. 13, 1: ed. Funk, I, p. 241.) They participate in the grace of their office and they should grow daily in their love of God and their neighbor by the exercise of their office through Christ, the eternal and unique Mediator. They should preserve the bond of priestly communion, and they should abound in every spiritual good and thus present to all (people) a living witness to God.(Cfr. S. Pius X, Exhort. Haerent animo, 4 aug. 1908: ASS 41 (1908) p. 560 s. Cod. Iur. Can., can. 124. Pius XI, Litt. Encycl. Ad catholici sacerdotii, 20 dec. 1935: AAS 28 (1936) p. 22 s.) All this they should do in emulation of those priests who often, down through the course of the centuries, left an outstanding example of the holiness of humble and hidden service. Their praise lives on in the Church of God. By their very office of praying and offering sacrifice for their own people and the entire people of God, they should rise to greater holiness. Keeping in mind what they are doing and imitating what they are handling,(Ordo consecrationis sacerdotalis, in Exhortatione initiali.) these priests, in their apostolic labors, rather than being ensnared by perils and hardships, should rather rise to greater holiness through these perils and hardships. They should ever nourish and strengthen their action from an abundance of contemplation, doing all this for the comfort of the entire Church of God. All priests, and especially those who are called "diocesan priests," due to the special title of their ordination, should keep continually before their minds the fact that their faithful loyalty toward and their generous cooperation with their bishop is of the greatest value in their growth in holiness.

Deacons next, and at the end of this section, even (gasp!) lay ecclesial ministers:

Ministers of lesser rank are also sharers in the mission and grace of the Supreme Priest. In the first place among these ministers are deacons, who, in as much as they are dispensers of Christ's mysteries and servants of the Church,(Cfr. S. Ignatius M., Trall. 2, 3: cd. Funk, l, p. 244.) should keep themselves free from every vice and stand before men as personifications of goodness and friends of God.(Cf. 1 Tim. 3,, 8-10 and 12-1) Clerics, who are called by the Lord and are set aside as His portion in order to prepare themselves for the various ministerial offices under the watchful eye of spiritual shepherds, are bound to bring their hearts and minds into accord with this special election (which is theirs). They will accomplish this by their constancy in prayer, by their burning love, and by their unremitting recollection of whatever is true, just and of good repute. They will accomplish all this for the glory and honor of God. Besides these already named, there are also lay(people), chosen of God and called by the bishop. These lay(people) spend themselves completely in apostolic labors, working the Lord's field with much success.(Cfr. Pius XII, Alloc. Sous la maternclle protection, 9 dec. 1957: AAS 50 (19S8) p. 36.).

Spouses, parents, widowed, single, and laborers:

Furthermore, married couples and Christian parents should follow their own proper path (to holiness) by faithful love. They should sustain one another in grace throughout the entire length of their lives. They should embue their offspring, lovingly welcomed as God's gift, with Christian doctrine and the evangelical virtues. In this manner, they offer all (people) the example of unwearying and generous love; in this way they build up the (communion) of charity; in so doing, they stand as the witnesses and cooperators in the fruitfulness of Holy Mother Church; by such lives, they are a sign and a participation in that very love, with which Christ loved His Bride and for which He delivered Himself up for her.(Pius XI, Litt. Encycl. Castf Connubii, 31 dec. 1930. AAS 22 (1930) p. 548 s. Cfr. S. Io Chrysostomus, In Ephes. Hom. 20, 2: P. 62, 136 ss.) A like example, but one given in a different way, is that offered by widows and single people, who are able to make great contributions toward holiness and apostolic endeavor in the Church. Finally, those who engage in labor-and frequently it is of a heavy nature- should better themselves by their human labors. They should be of aid to their fellow citizens. They should raise all of society, and even creation itself, to a better mode of existence. Indeed, they should imitate by their lively charity, in their joyous hope and by their voluntary sharing of each others' burdens, the very Christ who plied His hands with carpenter's tools and Who in union with His Father, is continually working for the salvation of all (people). In this, then, their daily work they should climb to the heights of holiness and apostolic activity.

The poor:

May all those who are weighed down with poverty, infirmity and sickness, as well as those who must bear various hardships or who suffer persecution for justice sake-may they all know they are united with the suffering Christ in a special way for the salvation of the world. The Lord called them blessed in His Gospel and they are those whom "the God of all graces, who has called us unto His eternal glory in Christ Jesus, will Himself, after we have suffered a little while, perfect, strengthen and establish".(1 Pt 5, 10.)

Finally all Christ's faithful, whatever be the conditions, duties and circumstances of their lives-and indeed through all these, will daily increase in holiness, if they receive all things with faith from the hand of their heavenly Father and if they cooperate with the divine will. In this temporal service, they will manifest to all (people) the love with which God loved the world.

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