liturgical reconciliation

That They May Be One: Liturgical Reconciliation

University of Notre Dame September 23-25, 2021

Thursday, September 23, 2021

12:00-4:00pm Society for Catholic Liturgy Board Meeting (Room 300, Geddes Hall)

5:15pm Celebration of a Solemn Mass according to Divine Worship: The Missal Most Rev. Steven Lopes, Bishop of the Ordinariate of the Chair of Saint Peter (Basilica of the Sacred Heart)

7:00pm Plenary Address - “Reconciled and Reconciling: Unity and Diversity in Catholic Liturgical Life” Most Rev. Steven Lopes (Smith Ballroom, Morris Inn)

8:15pm Opening Reception (Ballroom Atrium, Morris Inn)

Friday, September 24, 2021

Coffee service provided throughout the morning (Ballroom Atrium, Morris Inn)

9:00-10:15am Panel Presentations (Morris Inn Private Dining Rooms and DeBartolo Hall)

Panel A (Hesburgh Private Dining Room, Morris Inn):

• Fr. Robert J. Johansen - “Simplicity, Clarity, and Mystery in the Rites of Ordination of 1968 and 1952”

Abstract: The Fathers of the Second Vatican Council were deeply concerned that the Church’s liturgy, in its words and signs, should be readily comprehensible. In keeping with the ancient principle lex orandi, lex credendi, our rites should intelligibly convey what our faith teaches us about them. Thus we read in Sacrosanctum Concilium that, “The rites should be distinguished by a noble simplicity; they should be short, clear, and unencumbered by useless repetitions; they should be within the people’s powers of comprehension, and

1

Schedule and Abstracts

normally should not require much explanation.” This principle ostensibly guided the work of liturgical reform following the Council, including the revision of the Rite of Ordination. The process of reform and clarification of the Rite of Ordination had its origins in Pius XII’s Apos-tolic Constitution “Sacramentum Ordinis” of 1947, in which the Pontiff definitively clarified that the “the only matter, of the Sacred Orders of the Diaconate, the Priesthood, and the Episcopacy is the imposition of hands…” and that the “traditio instrumentorum is not re-quired for the substance and validity of this Sacrament…” Though Pius XII clarified the form and matter of the sacrament, he did not institute a revision of the rite itself.

The revised Rite of Ordination of 1968 was simplified, incorporating Pius XII’s teaching by moving and re-interpreting the rite of the traditio, and omitting other elements of the older rite altogether. But with every clarification, there is a risk of losing nuances and details. In this paper, by comparing the rite of ordination of 1968 and that found in the Rituale Ro-manum of 1952, I will argue that, though the post-conciliar rite is simpler, these revisions excised important and meaningful elements. By doing so, the Church was left with a rite that is clearer but poorer. Furthermore, I will argue that not only is a re-assessment and partial restoration of the rite possible, but that it is desirable. Such modifications would not subvert the Council’s intentions, but would in fact better fulfill them, with the benefit of a greater continuity with Tradition in our rites, and a richer expression and manifestation of the Church’s faith.

• Br. Philip Neri Gerlomes, OP - “The Rogation Day Procession and Integral Ecology”

Abstract: This paper argues that a broad revival of Rogation Days could enrich Roman Catholics’ liturgical responses to the ecological values advanced especially by Pope Francis in his encyclical Laudato Si’. First, the Rogation Day rites themselves are analyzed in their historical and theological context. They exemplify a long tradition of linking human sin with the apparently chaotic state of the natural world, as well as of the Church as Mystical Body bearing the burden of humanity’s sins as an expression of the common baptismal priesthood. Second, Rogation Days are proposed as a fitting response to presently identified pastoral needs. They not only stand to cultivate awareness of ecological issues, but their very basis in prayer and penance resists the “technocratic paradigm” which Pope Francis blames for so much of the current environmental crisis. Finally, Rogation Days are considered as a case how the values of a “cultural ecology” could apply to the Church’s own liturgical tradition.

Panel B (Joyce Private Dining Room, Morris Inn):

• Dr. Kevin Magas - “Liturgical Unity in the Liturgical Movement: Mystery as a Point of Synthesis”

Abstract: The 20th century ecumenical movements and liturgical movements were closely intertwined. Liturgical theologian Alexander Schmemann argued that “the liturgical move-ment can be regarded as a kind of Orthodox movement in a non-Orthodox context since this is the restoration in the thought and life of the Church of those emphases and categories which were in some measure lost by the Christian West.” This presentation explores the ecumenical contribution of the rediscovery of the concept of mysterion in the 20th-century Liturgical Movement. By surveying the use of mystery in major theological voices in the movement, such as Casel, Bouyer, Schmemann, and Marmion, we are led to a deeper appreciation of the shared biblical and patristic foundations of liturgical theology.

• Dr. William H. Johnston - “Liturgical Movement Pioneers and Actuosa Participatio: On

Transforming Minds and Hearts Then and Now” Abstract: The liturgical movement pioneers promoted their guiding goal of congregation-al “active participation” for decades, in an historical context prior to, partly different than, and to that extent free from the cultural currents of the postconciliar era. This presentation explores how revisiting their preconciliar perspectives can open doors to liturgical reconcilia-

2

tion today. Ultimately, and in the Traditionis custodes context, it will be urged that liturgical reconciliation is a matter not only of how we participate in the liturgy “with devout attention of mind and the affections of the heart” (1958 Instruction De Musica sacra, 22.a), but also and even more of how we participate in (that foundational theological principle of the pio-neers) the Mystical Body with a similar attention of mind and affection of heart, ecclesially looking upon each other with thought-through and heartfelt charity: Ubi caritas.... If togeth-er we can decide to try to do that, liturgical reconciliation becomes possible.

Panel C (Carmichael Private Dining Room, Morris Inn):

• Dr. Jennifer Donelson-Nowicka - “Ecclesial Legislation and Sacred Music: Sources for Reconciliation or Unhelpful Proof-Texts?”

Abstract: Problems in the liturgy created by new musical styles have long been the impetus for papal decrees and Church documents about sacred music. John XXII was concerned about fourteenth-century ars nova techniques and their intoxication of the ear, the Council of Trent with the incorporation of impure elements into music and the subsequent deleteri-ous effect on piety, and Pius X with the inadequacy of theatrical styles of music to sincerely convey the mysteries of the sacred liturgy and contribute to the sanctification of the faithful who flocked to hear the tunes. Various ecclesiastical bodies have attempted to navigate the inevitable tensions between the Church’s musical treasury and new compositions with the good of the soul and liturgical integrity in mind. The nature of speaking about works of art in such conditions demands an openness to excellent and genuinely new works which meet liturgical and spiritual demands, but also speaking with clarity to disallow what is unaccept-able, especially if the unacceptable is attractive to listeners.

What is one to make of the way in which the documents on sacred music hold these ten-sions in balance, and even the language with which they speak about music? How does one, according to Sacrosanctum Concilium, both preserve the Church’s treasury of sacred music and ensure the active participation of the faithful in the singing of devotional songs? Why is it that Musicam Sacram clearly delineates rules about what must be sung in paragraphs 28 to 31, and then opens up all possibilities for singing as one sees appropriate in paragraph 36? How does one (who?) determine if an instrument has been made suitable for sacred use?

Are ecclesial documents capable of providing guidance on these thorny issues? Does a hermeneutic of continuity grant strength to decrees? Does clarity of ideas and language in such documents inhibit creativity, show ecclesiastical authority on the matter impotent, or disallow authentic diversity? Is ambiguity—or even seeming contradiction—necessary when encouraging the composition of not-yet-foreseen musical solutions to problems? Are there spiritual and pastoral issues deeply rooted in the hearts of Catholics which are simply unmoved by such writings? This paper proposes to discuss the effectiveness and limitations of the Church’s writings on sacred music, as such, in light of historical and contemporary forces which form the artistic tastes and spiritual sensibilities of the faithful.

• Dr. Mary Catherine Levri - “The Chants of the Roman Missal: A Common Way Forward”

Abstract: While the Catholic sacred music culture of the past fifty years has fostered the emergence of a variety of conflicting liturgical styles and a plethora of musical publications for use in the parish, very few members of both the faithful and the priesthood are familiar with the melodies of the chanted Mass in the Roman Missal. This paper will argue that the Roman Missal - containing, as it does, a codified order to the music of the Mass - should be the centerpiece of each and every parish music program. If both the pastor and the con-gregation of a parish make a concerted effort to learn the chants of the Missal, the faithful will deepen their knowledge of the musical structure of the Mass, and the parish leadership will avoid a contentious political environment based on “style wars” that have all-too-often

3

4

permeated sacred music programs. This paper will consist of a brief overview of the music contained in the Roman Missal, as well as some practical suggestions for strategic plans, the actual teaching of the chants, and the provision of musical resources to the parish that expand upon but remain continuous with the music that is provided in the Roman Missal.

Panel D (Room 207, DeBartolo Hall):

• Mr. Brian W. MacMichael - “Beyond the Deck Chairs: Rearranging Our Liturgical Priorities”

Abstract: Even in its least-fraught times, it now appears the post-conciliar liturgical land-scape has been, at best, a cold war. Traditionis custodes and its fallout have not eased the sense that tired ideologies retain outsized influence – and that the institutional Church’s longstanding approach to liturgical governance is perpetuating them.

Meanwhile, so-called reformers and traditionalists of our era share a profound rupture in ecclesial upbringing, which necessitates attempts to reestablish communities of stable culture. Enclaves of aesthetic taste and the ubiquitous reality of parish shopping also affirm that most liturgical “unity” today is achieved precisely through self-selection.

In this context, the underlying strategy of the Tridentine reforms is worth questioning: perhaps accommodating greater diversity might help rehabilitate organic local culture in the Roman Rite. How can laity and clergy alike rethink this – and other problematic liturgical regulations or omissions – in an effort to respond to the Church’s most truly pressing needs?

• Dr. Luke DeWeese - “Sung, but Non-Choral Evensong in the Ordinariate: Reconciliation of Old and New”

Abstract: During the 2016–2017 academic year, Luke DeWeese organized Sunday Even-song at Mount Calvary Catholic Church in Baltimore, MD. The parish tradition of Evensong had fallen into abeyance and with some hard work the service attracted a committed follow-ing among young parishioners. The service was structured around four principles: (1) Faithful adherence to the Ordinariate’s approved liturgy, (2) exclusive use of Gregorian chant, (3) no preaching, (4) no collection. Since 2017, Dr. DeWeese has organized Evensong along the same lines at St. Barnabas, Omaha, NE (POCSP), and St. John the Evangelist, Ishpeming, MI (Diocese of Marquette).

The service is intended to feel contemporary, for all participants are expected to sing in the vernacular. The service is also intended to feel ancient, for no modern musical forms are per-mitted. The result is a celebration of both the chant tradition and the post-conciliar commit-ment to active participation. The reconciliation of “things new and old” (Matt. 13:52) results in contemplative worship lifting the soul to God through medieval music and early-modern English.

This paper will share Dr. DeWeese’s experience with others interested in adding a weekly, sung liturgy to their parish’s liturgical life that does not require the expense or organization of a choir. The difficulties involved will be discussed, as will the benefits.

10:15-10:45am Break

10:45am- 12:00pm Panel Presentations (Morris Inn and DeBartolo Hall)

Panel A (Joyce Private Dining Room, Morris Inn): • Mr. Mark Florig - “The Holy Club for Catholics: Domestic Liturgy for Ordinariate Members without a Parish and a Reconciliation of Wesley’s Methodism and Pietism to Rome”

Abstract: As heavily as the Anglo-Catholic aspects of Anglican Patrimony are emphasized in discussions of the Ordinariates created by Anglicanorum Coetibus, a comprehensive picture of this Patrimony cannot be appreciated without reference to the Evangelical tradition aris-ing from and in Anglicanism, particularly Methodism. This Methodist inheritance provides a model for the development of Ordinariate communities in areas where the initial method-ology of whole-parish conversions was low to nonexistent. The polity models of many early Methodists, including the structures of band, class, and connexion, enrich the understand-ing of many Pre-Ordinariate fellowships. In particular, a case study of the Pre-Ordinariate Fellowship of Connecticut indicates that in certain regional clusters, prayer meetings for the Pre-Ordinariate take on two additional dimensions, those of broader ecumenical outreach and student-led college chaplaincy. In this respect, Ordinariate communities are re-treading the origins of Methodism as an entity working within a wider organized Church, but reaching out to deepen and enrich the Christian lives within its reach, even if it crosses denomination-al barriers.

• Mr. Jose Belleza - “Ite ad Thomam—Conversi ad Dominum: Towards a Thomistic Liturgical Hermeneutics”

Abstract: Although Saint Thomas Aquinas left no treatise De Ecclesia or De Liturgia, the intellectual inheritance bequeathed to us provides an ample opportunity to articulate a contemporary Thomistic theory of liturgical unity. After addressing the clear lack of recourse to Thomas in conciliar debates on the liturgy, this paper will look to Josef Jungmann, SJ, as a representative figure of the dominant historical vision which most influenced the twen-tieth century Latin liturgical reform. Jungmann’s approach will be compared with insights from Aquinas’s integrative metaphysics and his treatment of the Mass, chiefly in Summa Theologiae, Tertia Pars, Question 83. This will involve a more focused look at the notions of consuetudo and unicity of substantial form in the doctrine of Thomas. Finally, the paper will conclude with comments on the consequences for contemporary liturgical reconciliation implicit in the respective visions of Jungmann and Thomas.

Panel B (Hesburgh Private Dining Room, Morris Inn):

• Ms. Alexis Kutarna - “Vernacular Chant with Regard to Divine Worship”

Abstract: The adaptation of Gregorian chant into the vernacular is not a new concept, hav-ing its roots in the West in the English plainsong tradition that dates back nearly 500 years, as well as in other languages. In recent years, chant scholars have continued to attempt adaptations of both Graduals and Antiphonaries into the vernacular in German, French, and Italian, as well as a flurry of compositional activity in English. This case study in the attempts to adapt or compose a Gradual for the Ordinariates to accompany Divine Worship: The Missal will ask questions about the theological basis for liturgical music and its impli-cations regarding adaptation of chant into the vernacular. English chant will be examined as a practical application in current liturgical developments as a principle of liturgical unity. As this doctoral project asks questions about the relationship between word and music, a comparative methodology may be applied to examine similar characteristics in the relation-ship between word and music (rhetoric and structure) between different source chants that will inform the creation of a new Gradual for the Ordinariates, an official “Divine Worship: The Gradual.”

5

This paper is a case-study excerpt of my doctoral work for the Ph.D. in Liturgical Studies at the University of Vienna with a dual concentration in Church Music. The dissertation is entitled “The Musification of the Word (Ratzinger): An Approach to the Primacy of the Logos in Liturgical Music With Regard to Divine Worship”; this project is a part of a larger research group of doctoral students writing on the liturgical books of the Ordinariates. • Dr. Daniel Page - “England’s Musical Counter-Reformation” Abstract: The reconciliation of England to the Catholic Church in 1554 marked the only return to communion with the Roman pontiff of a major nation under an official Protestant establishment. For two decades the Ecclesia Anglicana had been separated not just from Rome itself, but also from the Universal Church at a time of rapid and crucial developments in the formulation and articulation of the faith. Thus, for Queen Mary and Cardinal Reginald Pole, enacting this reconciliation could be no simple return to an idealized status quo ante. As scholars Eamon Duffy, Thomas Mayer, and William Wizeman have shown, the monarch and the papal legate vigorously pursued a systematic program of pastoral reform, evangeli-zation, and education that fully participated in the emerging Counter-Reformation. For the composers of the Chapel Royal, the concomitant revival of the Latin-rite Use of Sarum also demanded a musical response embodying the political, iconographic, and pastoral discourses of the newly-reconciled English church and court. Thomas Tallis and John Sheppard met this challenge with an extravagant new polyphonic repertory of Matins responsories and office hymns built around their proper chant melodies. In each of these five- to eight-voice works, the equal-note cantus firmus stands out from the other voices’ dense web of polyphony as a sound-emblem of a renewed liturgical orthopraxis. No other such cycle—common in the continental Counter-Reformation—has survived from England. Similarly, Tallis’s seven-voice Mass Puer natus est, while ostensibly hearkening back to the extravagant festal polyphony of the 1500-1525 period, boldly manipulates its Christmas introit chant in an elaborate celebration of the new queen’s motto, Veritas temporis filia. Collections of smaller scale polyphony and organ music also focus on cyclic composition and the ritual demands and words of the liturgy itself. We have, then, after Henry VIII’s anti-papal “royal Catholicism” and Edward VI’s thoroughgoing Protestant revolution, evidence that re-sourceful composers and churchmen could realize aurally and ritually patterns of evangelical Catholic orthodoxy fully reconciled to the emerging Tridentine ethos.

Panel C (Room 207, DeBartolo Hall):

• Fr. Daniel Cardó - “The Canon as Sacrifice of the Word: Key for Liturgical Reconciliation” Abstract: It is not easy to have a balanced evaluation of the liturgical reforms of the Second Vatican Council. The literature on the topic is abundant, as well as the diversity and opposi-tion of views. The understanding of Christian sacrifice as the Sacrifice of the Word can be an important foundation in the path of seeking liturgical reconciliation.

According to Benedict XVI, the Eucharist is essentially oratio, the logike latreia in which the Word gives us the words to partake in his sacrifice. This interior dimension of liturgical prayer finds its roots in the great sacrifices of the Old Testament, and its fullness in the sac-rifice of Christ in the Paschal Mystery. The Roman Canon is a direct heir to this tradition.

In this paper I will highlight the pre-eminence of the Roman Canon in the context of the Eucharistic celebration in the Ordinary Form, and then propose that entrance into the words of the Canon is the best way to participate in the sacrifice of Christ. This spiritual disposition can become an element of continuity and reconciliation for both forms of the Roman Rite.

6

7

• Fr. Michael Wurtz, C.S.C. - “Christ and His Church: Common Ground as Exemplified in the Rite of Exorcism”

Abstract: The sacramental tradition recognizes the effects of grace, but such effects are often hidden, temporally indirect, and are difficult if impossible to quantify. The Rites of Exorcism, however, stand out as sacramentals/benedictions the effects of which are appar-ent, relatively direct, and quantifiable. Therefore, the Rites of Exorcism (1614 and 1998) uniquely exemplify the unifying factors that unite all rituals of the Church: the power of Je-sus Christ and His authority given to the Church. Testimony by recent exorcists shows that both ritual forms (1614 and 1998) are effective. Though ever the temptation to confuse uniformity for unity, a diversity of liturgical rites requires recognition of these two underlying principles: Christ and His Church. Any discussion of liturgical reconciliation must remember these two principles if good fruit is to be born.

Panel D (Carmichael Private Dining Room, Morris Inn):

• Fr. Paul Keller - “A Correct Understanding of the Meaning of the Liturgy”

Abstract: There is a vast amount of anecdotal evidence that shows that liturgists and theo-logians define the liturgy as the “work of the people.” However, as Sacrosanctum Concilium (7) states, “the liturgy is rightly considered as an exercise of the priestly office of Jesus Christ. In the liturgy the sanctification of the man is signified by signs perceptible to the senses, and is effected in a way which corresponds with each of these signs; in the liturgy the whole public worship is performed by the Mystical Body of Jesus Christ, that is, by the Head and His members.”

In this paper I will argue that a proper understanding of liturgy is found in the Constitution on the Liturgy of the Second Vatican Council and its precedents, and explain why this definition is important for a proper understanding of true worship of the Blessed Trinity. I will discuss the secular Greek origins of the word “liturgy” and show how the ancient definition of liturgy undergirds the Second Vatican Council’s definition, based as it is on previous magisterial pronouncements about the liturgy. By discussing the contrast between the classical and popular versions of the definition of liturgy, we will see that the dichotomy between two ap-proaches leads to difficulties in proper worship of God, and further leads to a rupture in the continuity between the Ordinary and Extraordinary forms of the Roman rite. I will show that, in the end, the classical definition of liturgy is the correct path for liturgical reconciliation between the pre-conciliar and post-conciliar rites, for it does not pit the work of the people against the work of Christ but shows the alignment of the body of Christ with its Head.

• Dr. Roland Millare - “The Perennial Wisdom of Joseph Ratzinger: The Eldest Son of the New Liturgical Movement”

Abstract: Joseph Ratzinger described Monsignor Klaus Gamber (1919-1989) as a “Father of a new beginning.” In other words, Gamber was the father of the new liturgical movement. We will argue that Gamber has influenced Ratzinger’s theme of unity within his theology of liturgy. The impact of Gamber’s thought upon Ratzinger came into full fruition when serving as the Supreme Pontiff, as Benedict XVI, he promulgated the motu proprio, Summorum Pontificum. in his letter to the Bishops on the Occasion of the Publication of the Apostolic Letter “Motu Proprio Data” Summorum Pontificum, maintains, “There is no contradiction be-tween the two editions of the Roman Missal. In the history of the liturgy there is growth and progress, but no rupture.” In his theology of liturgy, Ratzinger has consistently argued for the unity and continuity within the varying iterations of the Roman Missal. First, we will highlight the influence of Gamber on Ratzinger’s hermeneutic of continuity or organic development that is characteristic of his theology of liturgy. Second, we will maintain that Ratzinger’s theology of the liturgy offers the Church the wisdom to guide authentic liturgical renewal towards the unity of the usus antiqiuor and usus modernus.

8

12:00-1:15pm Boxed lunches provided in the Ballroom Atrium, Morris Inn (seating available in the Private Dining Rooms, Morris Inn)

1:15-2:15pm Prof. Stephen Bullivant - “Mass Markets” [STREAMING] Director of the Benedict XVI Centre for for Religion and Sociology, and Professor of Theology and Sociology of Religion, St. Mary’s University, Twickenham and London (Room 126, DeBartolo Hall)

2:15-2:45pm Break 2:45-4:15pm Business Meeting (Room 126, DeBartolo Hall)

4:15-5:15pm Evensong, Feast of Our Lady of Walsingham (Our Lady of Mercy Chapel, Geddes Hall)

5:15pm Mass (Basilica of the Sacred Heart)

6:00-8:00pm Dinner (On Your Own)

8:00pm Informal Fellowship (Rohrs Fireside Terrace Patio, Morris Inn)

9

Saturday, September 25, 2021

9:00-10:00am Chanted Mass (Our Lady of Mercy Chapel, Geddes Hall)

Coffee service provided (3rd floor lobby, Geddes Hall)

10:15-11:30am Panel Presentations (Geddes Hall-various)

Panel A (Room 300, Geddes Hall):

• Fr. Neil Xavier O’Donohue - “Orthodoxy (Right Belief) as the Overlooked Key to Implementing Active Participation in the Liturgy”

Abstract: The unity of the Church is based on her belief in Christ and not simply on her litur-gical rites. The liturgical rites are a vessel to carry the Catholic Faith. Hence it is possible for the Church to have many different rites. What joins them is their relationship to the Catholic Faith. Conversely, it is possible for different groups to share the same liturgical texts and not belong to the same Church. This is the case of the Orthodox and the Eastern Churches. It is also the case for various other Christian groups that use books belonging to various Catholic rites. Perhaps more significantly, there is a crisis of belief in the Catholic Church today and it sometimes seems that fellow Catholics do not actually share the same belief. More than problems of liturgical rite, today the Church is facing a problem of orthodoxy or correct belief. Sacrosanctum Concilium called for active participation of all of the faithful in the Church’s liturgy. The revision of the liturgical rites ought never to have been an end unto itself. Indeed, any sound evaluation of the Ordinary Form of the Roman Rite has to be made from the perspective of their aptness as a vessel of correct belief. Are these rites capable of carrying that belief? And, indeed, are these rites a suitable vessel for carrying the right belief of the majority of Western Catholics?

In this paper I propose to examine the theme of active participation in the Ordinary Form of the Roman Rite, and propose that any true implementation of a liturgical rite in the Catholic Church must be done respecting the content of the Faith of the Church and that an authen-tic assimilation of the belief through the liturgy will bear fruit in a serious liturgical asceti-cism.

• Dr. Anna Adams Petrin - “Matrimonial Unity amid Imperfect Communion: Mixed Marriage and the Task of Ecclesial Reconciliation”

Abstract: In 1964, the Second Vatican Council taught that “all who have been justified by faith in Baptism are members of Christ’s body” and that “men who believe in Christ and have been truly baptized are in communion with the Catholic Church, even though this commu-nion is imperfect” (UR, 3). In making this proclamation, the Council gave hope to those who long for the fulfillment of Christ’s prayer that his disciples “may all be one” (John 17:21). Subsequent years, however, have highlighted the genuine challenges to expressing this uni-ty liturgically. This paper explores the matrimonial experience of the baptismal vocation to self-offering—a self-offering modeled on Christ’s death (cf. Eph 5:21-33)—and will consider how mixed marriages, by creating a “domestic sanctuary of the Church” (AA, 11), have the potential to serve as concrete examples of the unitive fruits of liturgical prayer and fore-tastes of full ecclesial communion.

10

Panel B (Room 304, Geddes Hall):

• Fr. James Bradley - “Liturgy & Life: The Interplay Between Liturgical Worship and Juridical Identity in Anglicanorum Coetibus”

Abstract: The apostolic constitution Anglicanorum Coetibus established a definitive means for the reconciliation of groups of Anglicans with the full communion of the Catholic Church. In doing so, the personal ordinariates (in contrast to previous arrangements), offer a particular place in the Church for the distinctive liturgical, spiritual, and pastoral traditions of Anglican-ism. As the apostolic constitution itself declares, this is not just intended to be of benefit to the members of the ordinariates, but as “a treasure to be shared.”

In this paper, I will demonstrate the intrinsic connection between what a personal ordinariate is (its juridical identity) and the way it worships (its liturgical identity), showing how the dis-tinctive liturgical life of the communities of the ordinariates is a condition of and justification for the juridical arrangements put forth by Pope Benedict XVI in Anglicanorum Coetibus and, further, how the specific juridical structure which the personal ordinariate offers is especially suited to this end.

In doing so, I will discuss examples of attempted arrangements for the reunion of Anglicans with the Catholic Church, including the little-known situation of the Anglican diocese of Amrit-sar in India in the 1970s, and also highlight how other proposed structures, namely a Church sui iuris, personal prelature, and personal apostolic administration, ultimately fall short of providing all that Anglicanorum Coetibus intends.

In conclusion, I will evaluate the potential opportunities and pitfalls faced by personal ordi-nariates in respect of the interplay between their liturgical life and juridical configuration, and offer some proposals for potential future development.

• Fr. Michael Earthman - “Liturgical Repatriation: The Origins and Uses of the ‘Prayer of Humble Access’ and the ‘Prayer of Thanksgiving’ in Anglican and Roman Catholic Liturgical Contexts”

Abstract: Two of the most-beloved texts from the Book of Common Prayer are the “Prayer of Humble Access” and the “Prayer of Thanksgiving.” The former is used to prepare for Holy Communion, and latter is recited after its reception. Divine Worship: The Missal – the liturgi-cal provision for the personal ordinariates created under the auspices of the 2009 Apostolic Constitution Anglicanorum Cœtibus – also includes these two prayers in its Order of Mass. This represents a kind of “reconciliation” of some liturgical texts largely associated with Reformation-era English Christianity with the Catholic Church. The presented paper will trace the origins and uses of these texts in the historic sources of the Anglican liturgical tradition as well as other related sources (such as the 16th C German Church Order known as the Pia deliberatio). Next, the introduction of these texts into a Roman Catholic liturgical context will be discussed, beginning with the 1987 Book of Divine Worship and continuing with the prom-ulgation of Divine Worship: The Missal in 2015. Lastly, since these texts are now definitively integrated into the Roman Catholic liturgical corpus, some principal theological insights of each of these texts will be highlighted.

Panel C (Room B034, Geddes Hall):

• Dr. Robert Fastiggi - “Mary in the Liturgical Year: Pre-conciliar and Post-conciliar Expressions”

Abstract: This paper will begin with a brief historical survey of Mary in the liturgical year of the Church East and the West. The Marian feasts in the Latin liturgical calendar prior to Vati-can II will be presented, followed by an examination of the conciliar texts that touch on Mary in liturgical expressions. The paper will then examine how Marian solemnities, feasts, and memorials came to be celebrated in the liturgical calendar following Vatican II and how these changes tried to reflect the “inseparable bond” of the Blessed Virgin “to the saving work of her Son” (SC 103).

11

• Fr. Ryan T. Ruiz - “The Medieval Pontificalia and the Necessitates Temporum: A Study of the Church’s Liturgy Responding to the Needs of the Time”

Abstract: The history of the Church’s liturgy, and particularly her liturgical books, is the perennial story of unity in the midst of diversity. When examining the development of the ancient sacramentaries, pontificals, and rituals, it is hard not to find a rich dialogue in which the Roman Rite was first sought, received, and then incorporated into the lived religious experience of a given people with their own unique history, customs, and ritual needs. While this created difficulties – accretions and abuses – for the purity of the Roman Rite, it also added to the richness of the Church’s patrimony over the centuries. The medieval pontificals, in particular, provide us with an insight into the fruit that this dialogue bore for the Church up to the present day. The “book of the bishop” not only contained the rites requisite for the bishop’s ministry as chief shepherd of his diocese, but also rites that would eventually pass into the book of the priest – the Rituale – thus touching the lives of faithful on a daily basis. This paper will examine how the medieval pontificalia helped to reconcile the Church’s liturgy with the cultural and social circumstances of the day. Special attention will be given to the thirteenth century Pontifical of William Durandus, which served as a template for the Triden-tine pontifical, but also stands out as a “Roman” pontifical designed to fit the needs of the local Church in southern France where Durandus was bishop.

Panel D (Room B036, Geddes Hall):

• Fr. Anthony Ruff and Dr. Timothy P. O’Malley - “Caritas, Friendship, and the Future of Liturgical Renewal”

Abstract: The future of liturgical renewal in the Church necessitates having conversations across generations, as well as with those with whom we disagree on at least some princi-ples. These conversations tend to be dominated by an animus against one’s fellow scholar or liturgist, rather than grounded in the Eucharistic caritas and thus Christian friendship that might animate theological investigation within both the academy and the Church. In this joint panel, we seek to enact the kind of conversation that might lead us beyond the spirit of hos-tility that has often dominated dialogue around liturgical renewal today. The goal, of course, is not benign tolerance but a real encounter, one that enriches mutual understanding in the pursuit of truth. In this panel, we will take up themes that have been especially prominent in the “liturgy wars” including the value of the reform of the reform, the role of the arts in the liturgy, and what we mean by liturgical tradition.

11:30am- 12:45pm Lunch (On Your Own)

12:45-2:00pm Panel Presentations (Geddes Hall)


• Mr. John A. Monaco - “A Light from the East: Participatio Actuosa in the Byzantine Rite”

Abstract: Among the many concerns guiding the twentieth-century liturgical movement included the question of liturgical participation. How should the people of God—and in par-ticular, the lay faithful—participate in the Sacred Liturgy? From the time of Pope Pius X’s Tra le Sollecitudini to the recent Synod of Bishops for the Pan-Amazon region, the phrase “active participation” has received much attention, and liturgical scholarship from before and after the Second Vatican Council has focused heavily on the topic. All too often, how-ever, the debates on what it means to actively participate in the liturgy fall between various

12

extremes: passivity and activity, contemplation and action, tradition and innovation. Both the usus antiquor and the usus recentior Roman Rite suffer from mischaracterizations. One might wonder if, encountering two feuding Roman brothers, an Eastern cousin may enter the scene to offer helpful insight and facilitate liturgical reconciliation.

This paper will explore the question of participatio actuosa within the Byzantine Rite, paying close attention to how it navigates the aforementioned extremes. The Byzantine liturgy is noted for its emphasis on chanted supplications, incessant pleas to God for mercy, its elaborate iconography, the interaction between the clergy and the laity within their respec-tive roles, among other features. In this liturgy, the false dichotomies between action and contemplation disappear, becoming absorbed within the one liturgical act, yet polyphoni-cally proclaimed in the various words and actions characteristic of the Divine Liturgy. Thus, I argue that Roman Catholic liturgical discourse on participatio actuosa can benefit from examining liturgical participation within the Byzantine Rite.

• Mr. Paul Elhallal - “Sacramental Theology and the East”

Abstract: The conciliatory spirit of the Catholic Church in ecumenical dialogue has proved difficult to reconcile with the ‘matter and form’ language that has come to dominate the field of sacramental theology. This was made evident in the Vatican’s 2001 declaration regarding the validity of the Anaphora of Addai and Mari despite its lack of an institution narrative: the institutional church sought to validate an ancient practice, but the Catholic Church’s sacramental framework posed a substantial obstacle to formulating a coherent defense of its validity. Many critics of the decision argued accordingly, maintaining that Addai and Mari could not be valid because it did not satisfy the required Eucharistic form. Others criticized the decision on the basis of its disconsonance with what is considered established tradition across the Christian world. While opposition to the ruling was ultimately to little avail, the various critiques elucidate a certain inadequacy in the Catholic Church’s sacramental theol-ogy, both in its understanding of history and its theology of matter and form.

In this paper, I first examine several sacramental practices that the Catholic Church has his-torically accepted as valid but which would be considered invalid according to the standard of traditional Catholic sacramental thought, arguing that the conceptual inadequacy of the traditional notions of sacramental matter and form is due to a faulty sacramental epistemol-ogy. I then dissect that sacramental epistemology, paying particular attention to its under-standing of history and tradition. Lastly, I propose an alternative epistemological framework for dealing with questions of sacramental validity and liceity. Ultimately, this paper seeks to contribute the first step toward a more coherent framework for understanding variance in the history of liturgical prayer so as to facilitate reconciliation within the Church.


• Sr. Mary Esther Nickel, RSM - “Pastoral Charity as the Foundation for Liturgical Formation”

Abstract: The need for liturgical reconciliation can be met with a deeper understanding of the Sacred Liturgy and the Sacraments through liturgical formation. Through Traditiones Custodes, the motu proprio given by Pope Francis on July 16, 2021 the governance of the use of the 1962 Missale Romanum essentially returns to the indult of 1984. The 1984 in-dult demonstrated the Church as “Christi misericordis et ipsa misericors Ecclesia” (S. Cypri-an) yet met with resistance, which often impeded reconciliation. What has been influential in the increase in those participating in the Mass celebrated with the 1962 Missale Romanum concomitant with the decline of those participating in Sunday Mass well before the 2020-21 Corona virus pandemic? It seems there is not one or two answers, and thus the most important consideration is to engage an opportunity for pastoral and liturgical reconciliation. The very Eucharistic Body and Blood of Jesus that unites us cannot be a source of disunity within a parish or a diocese. This panel discussion addresses opportunities for reconciliation through consistent liturgical formation.

13

• Ms. Carolyn Pirtle - “Singing with One Voice: Cultivating a Communal Repertoire”

Abstract: The Second Vatican Council’s Constitution on the Sacred Liturgy proclaims that sacred music that is truly worthy of its name and liturgical function “is to be considered the more holy, the more closely connected it is with the liturgical action, whether making prayer more pleasing, promoting unity of minds, or conferring greater solemnity on the sacred rites” (SC, 112). Sadly, in recent years, sacred music has become a source of great division rather than a catalyst for the unity of minds within the Church. With the advent of the “genre Mass”—liturgical celebrations characterized and even advertised based on the ‘style’ of liturgical music utilized—parishioners self-select into a celebration that suits their personal preferences. With the onset of the pandemic, the options for self-selection expanded ex-ponentially: now the faithful can livestream a Mass that fits their exact specifications for music, aesthetics, and preaching without ever leaving the comfort of their own home, further dividing and isolating them from their own parish, to the point that they may never return. Cultivating a stylistically diverse yet aesthetically cohesive parish repertoire can provide a path forward to bringing parishioners back together after these months of isolation. With careful planning and thoughtful catechesis on the rich array of music that has been used in the worship of God across the centuries, liturgical music itself can become a sign of the Church’s unity within diversity, as the many voices of the faithful are lifted in song together as one.


• Fr. David M. Friel - “Between Universality and Inculturation: Gregorian Chant as a Bridge”

Abstract: Twentieth-century directives encouraged Catholic sacred music toward both uni-versality and inculturation. Although these two goals, clearly desired by the Liturgical Move-ment and the liturgical reforms of the Second Vatican Council, present inherent tensions, they may also be understood as complementary. The demand of universality is to recognize the value of liturgical catholicity that runs deeper than mere conceptual content, yet does not devolve into slavish homogeneity. The challenge of inculturation is to facilitate both as-pects of the “double movement” toward Christianization of the culture and localization of the liturgy. Liturgical history reveals that the Catholic Church has also consistently valued some degree of uniformity in worship, respecting the fundamental good of diversity while rejecting its excesses. Gregorian chant, with its accessibility, cultural independence, and ability to join hearts and voices, is particularly well suited to the task of uniting Catholic sacred music in its twin aspirations toward universality and inculturation.

• Dr. William Mahrt - “Gregorian Chant: A Heritage from the Undivided Church”

Abstract: When Pope Benedict expanded permission to celebrate the extraordinary form, he gave as one purpose the potential mutual influence of the two forms: the sacrality of the old rite could cast a light upon the desacralization of some post-conciliar liturgies, while aspects of active participation now common in the new rite could suggest more participatory ways of celebrating the old. Music can be one of the means of bringing the two forms more closely together. Moreover, the singing of the Mass in the ordinary form, following the prescriptions of the Constitution on the Sacred Liturgy, can restore to that form aspects of sacrality that have often been lost. Mary Berry, the grand dame of the British practice of Gregorian chant described it “a heritage from the undivided Church.” This is a fundamentally realistic view of liturgical music that should be a foundation for drawing congregations together, even those of the two forms. The origins of chant in fourth-century Jerusalem make it a foundation for unity between the Eastern and Western Churches; indeed, the theory of the modes so essential to the chant, had stronger origins in the Byzantine usage than in the theories of classical antiquity. Although it was largely dropped from parish practice after the council, movements today are bringing it back, in both Latin and the vernacular. The practice of uni-

14

son singing has a way, by uniting voices, of also uniting hearts, and the beauty of Gregorian chant has also a way of transforming desacralized liturgical practices into genuine sacred activity. This paper will recapitulate the history of its foundations in the undivided Church and its subsequent development, and then make practical proposals for its use in bringing together members of a congregation, of diverse congregations, even of various ecclesial communities.

Panel D (Room B036, Geddes Hall):

• Fr. Daniel Lloyd - “ ‘Hand-in-hand in the way to heaven’: Divine Worship: The Order of Solemnisation of Holy Matrimony (2014) and the Order of Celebrating Matrimony (2016) as Parallels in Liturgical Development” [STREAMING]

Abstract: Within two years in the mid-2010s, two separate texts for the celebration of mar-riage were published in English: Divine Worship: The Order of Solemnisation of Holy Matri-mony (2014), for use in the Personal Ordinariates established under Anglicanorum Coetibus; and the Order of Celebrating Matrimony (2016), the translation of the 1991 Latin editio typica. This paper considers how these two texts, with their varied histories, may be viewed as parallel liturgical developments from a shared source, namely the rites used for marriage in England before the Reformation.

Anglicanorum Coetibus Article III encourages the fostering of the ‘liturgical, spiritual, and pastoral traditions of the Anglican Communion’ by maintaining using ‘the liturgical books proper to the Anglican tradition, […] approved by the Holy See’. Among the most notable ele-ments of the Divine Worship rite is the Admonition and Scrutiny, a form of liturgical address explaining the nature and purpose of marriage to the couple and others present: indeed, this is arguably among its most distinctively Anglican features. This paper uses the theolo-gy, function, and style of the Admonition as a point of comparison with texts having similar purposes, which were composed for post-Reformation English Roman Catholic ritual use. In doing so, it pays particular attention to the evolution of the English Roman Catholic liturgical forms for marriage from the mid-18th century onwards, with special reference to the use of the vernacular, considering their genesis, context, and changing concerns.

The paper compares the structure and content of these two present-day rites for marriage, examining them through the lens of liturgical reconciliation. It suggests that the Divine Wor-ship marriage texts may be distinctive not only because of their Anglican patrimony, but also in the features they preserve, once widespread in Roman Catholic liturgical use, containing as they do elements which the Church may wish to re-examine or indeed recover in time to come.

• Rev. Paul Wheatley - “Reading with the Church: The Daily Office of the Personal Ordinariate of St. Peter and Lay Catechesis: Ritual, Ecumenical, and Catechetical Development”

Abstract: When Thomas Cranmer adapted the Benedictine Divine Office to expand the practice outside the monasteries, he provided a way in Reformation-era England for every day working people to pray the Psalter, hear the Scriptures read in their entirety every year, and engage in common, ordered prayer. His office balanced ora et labora in a new way, making it possible for families, merchants, and craftspeople to participate. In the aftermath of Henry’s suppression and seizure of the monasteries, Cranmer provided a way for every Cathedral village to take up the monastic work of prayer and contemplative reading. In the development of the rites of Morning and Evening Prayer for the Personal Ordinariate of the Chair of St. Peter, the Catholic Church has done more than provide a way to preserve the Anglican patrimony within Catholicism for those wishing to enter full communion with the Catholic Church. The Church, like Cranmer, has provided a means for all Catholic faithful to engage both the Church’s monastic tradition of prayer and Psalmody and the Church’s Biblical tradition of spiritual reading within the context of prayer. In this paper, I compare

the lectionaries of the Ordinariate Office readings with the pre- and post-Vatican II Divine Office lectionaries, and I account for the formulation of the Ordinariate Office Liturgy from the Anglican Prayer Book tradition. I argue that the Ordinariate Daily Office provides a rich resource for the catechetical, scriptural, and spiritual development of Catholic faithful on one hand, while providing ecumenical witness to Anglicans of a moderate development of the historical Anglican rites for present-day use that contrasts with other, less-unifying attempts at Office revision.

2:00-2:15pm Break Coffee service provided (3rd floor lobby, Geddes Hall)

2:15-3:30pm Panel Presentations (Geddes Hall)


• Mr. Thomas D. Stroka - “Throne of the Eucharist: Baroque and Contemporary”

Abstract: The reservation of the Blessed Sacrament dates to the first centuries of the Church but its prominent location and design have been magnified since the Council of Trent. The mystery of the Holy Eucharist has inspired clergy, architects, and artists to pro-vide tabernacles of noble materials in the heart of the sanctuary. Pope St. John Paul II wrote in Ecclesia de Eucharistia: “The designs of altars and tabernacles within Church interiors were often not simply motivated by artistic inspiration but also by a clear understanding of the mystery.”

This paper presents the historical development and architectural design of the tabernacle that best express the mystery of the Holy Eucharist. Particular attention will be paid to churches in Rome, the development of Eucharistic thrones in counter-reformation Portugal, and recent examples of tabernacle altars by Duncan G. Stroik Architect. Each illustration will reinforce how the reservation of the Holy Eucharist can be a central focus within the church building today.


• Fr. Uwe Michael Lang - “Conscious of Personal Sin and Trusting in God’s Call: The Priest’s Personal Prayers in the Celebration of the Mass” [STREAMING]

Abstract: The Frankish adoption and adaptation of the Roman Rite in the Carolingian period included a shift towards a more personal and emotive approach to the liturgy. The Gallican tradition showed a strong sense of spiritual introspection and of personal involvement in ministering at the altar. Such tendency is identified in the incorporation of specific prayers in the first person singular, to be said privately by the celebrant at different moments of the Mass. These prayers, known as apologiae, display fearful consciousness of the priest’s (or bishop’s) personal sinfulness as well as joyful trust in God’s mercy and calling to offer the acceptable sacrifice for the salvation of souls. The dramatic style of these texts is remote from the sober language of the Roman liturgy. At the same time, in the case of the introduc-tory rites, it can be argued that the addition of personal prayers verbalizes ritual elements already present in the earlier Roman tradition

We are now in a better position than mid-twentieth-century liturgical scholarship to appre-ciate this particular historical development. The apologiae received their classical form in what is now known as the Extraordinary Form of the Roman Mass, where the priest, entering into a dialogue with God, presents himself both as a sinner and, by virtue of his ministry, as a mediator of salvation. The Ordinary Form keeps some of these elements, and it can be

15

16

enriched by using prayers of preparation before and of thanksgiving after Mass. The clerical abuse crisis in the Church painfully shows the need for a renewed priestly spirituality, for which these personal prayers offer a concrete liturgical form.

• Dr. Richard H. Bulzacchelli - “Outlining Theological Criteria for Discerning the Bounds of Orthodox Liturgical Variation” [STREAMING]

Abstract: The liturgy is not merely something Christians do but something Christians are. It constitutes the Church as the Body of Christ, and the whole dogmatic content of the gospel finds expression there. Hence, as we have come to say, lex orandi, lex credendi. But we should recall that the converse is also true: lex credendi, lex orandi. Much controversy throughout the centuries revolves around this principle. Differences in our approach to liturgy—alterations to ritual practice, vocabulary, architecture, music, and art—always raise questions about differences in doctrine. Not only can it be asked, it must be asked, where differences in these areas cross a threshold and constitute a different confession of faith.

It can be difficult to adjudicate this question. Controversy and division between Latin Rite Catholics swirls around whether and to what extent the Novus ordo missae represents a de-viation from the teaching of Sacrosanctum concilium or an instantiation of it. To resolve this controversy, we must account for the numerous differences found between the wide variety of rites in the Church and within them. By what criteria can we discern what variations are consistent, inter-ritually, on the one hand, and intra-ritually, on the other, with the liturgical instantiation of the orthodox Catholic Faith?

Providing at least an outline of such criteria can pave the way to achieving greater cohesion between the Usus antiquior and the Novus ordo, and with it, the sense of unity within the Latin Rite of the Church.


• Dr. Michon Matthiesen - “The Eucharistic Liturgy and Its End(s)”

Abstract: This paper begins with the presumption that the ultimate end of the Church’s Eu-charistic liturgy—be it prayed in the novus ordo, usus antiquior—is identical: that is, giving glory to God, and receiving divine sanctification (SC 7). The Church’s public liturgy is toward God (ad Deum), but also for us (pro nobis). This two-fold final end of liturgy, which Thomas Aquinas urges is also the two-fold purpose of the sacraments, is the fundamental, shared point of conciliation between all legitimately recognized forms of celebrating the Eucharistic sacrifice.

This essay explores frankly what seem to be some of the secondary ends intended by the celebration of different Eucharistic rites. Whilst acknowledging that the Holy Mass is funda-mentally God’s redeeming action upon human creatures, it is also a human act, and as such, is neither neutral nor entirely pure. What does the rite itself portray as secondary ends, and what does the worshipper in each rite frequently seek? For example, is pleasure or delight being sought (and of what sort)—and is such an end legitimate? What kind of ‘political’ order is promoted in each of the rites? Is the desire for communion with others central? Does the desire for a calming peace and ‘blessed assurance’ compel some of the baptized to liturgical worship? Is the longing for a fleshly encounter with the risen and ascended Lord primary in the worshipper? Has the pandemic taught us anything about the need for embodied ritual? Perhaps a treatment of some minor ends might suggest a way forward in reconciling the two rites in a shared and perhaps more purified vision of worshipping God in the Eucharistic sacrifice.

• Ms. Kellen Troxell - “A Thomistic Philosophical Foundation for Actuosa Participatio”

Abstract: The notion of actuosa participatio has been a prominent theme in liturgical theolo-gy from the nineteenth century Liturgical Movement up to today. Moreover, the cultivation of proper “active participation” was a leading motivation for twentieth century liturgical reform. Although the understanding of “active participation” has been elaborated in various ways over time, the lack of a formal definition in magisterial texts leaves this concept open to disparate interpretations, suggesting a need for further philosophical and theological reflec-tion. One does not always think of Aquinas as a liturgical theologian, however some theolo-gians, such as Joseph Ratzinger and Mark Searle, have suggested the potential fruitfulness of considering “active participation” as a philosophical concept. Reading the liturgical legis-lation through the lens of Aquinas’ hierarchical understanding of metaphysical participation can offer a more robust conceptual foundation for future treatments of “active participation” in the Liturgy. This paper will explore a potential philosophical grounding for actuosa partic-ipatio in Thomas Aquinas’ doctrine of metaphysical participation. This solution shows that the doctrine of participation in Aquinas’s metaphysics flows through to his anthropology and also to his treatment of the virtue of religion. This solution serves the goal of unity in liturgi-cal thought because it applies to liturgy in general, and thus can be shared by all liturgical usages.

5:00pm Optional Mass (Basilica of the Sacred Heart)

17

18

Notes

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

19

Notes

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

20

Notes

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

______________________________________________________________________________

liturgical reconciliation

Documents