In last Sunday’s bulletin I shared some theological principles governing how the Church determines “Sacred Music” – music set aside for use in the temple – distinct, unique, and contributing to the primary action of the Mass, which is a sacrifice (from the Latin sacer [holy] + facere [to make] = to make holy). A thing is holy to the extent that it is set apart for God, for His purposes and His glory – this applies to the building, the vessels, the garments, the furnishings, the music; everything used at Mass should be something sacrificial, something set aside, distinct from the mundane things of everyday life. In fact, this applies to all of us as well: we are holy to the extent that we live our lives as His children who have been set aside for Him, who live not as people of the world but as people destined for Heaven, with all that entails for our day-to-day lives. The Mass is the primer for how we are supposed to live our lives every day.
The Fathers of the Second Vatican Council reiterated the nature of the Mass in the seminal document Sacrosanctum Concilium (Constitution on the Sacred Liturgy):
“Christ always associates the Church with Himself in this great work [of the Mass], wherein God is perfectly glorified and men are sanctified. The Church is His beloved Bride who calls to her Lord, and through Him offers worship to the Eternal Father…In the liturgy the sanctification of 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, by the Head and His members…every liturgical celebration, because it is an action of Christ the priest and of His Body which is the Church, is a sacred action surpassing all others; no other action of the Church can equal its efficacy by the same title and to the same degree. In the earthly liturgy we take part in a foretaste of that heavenly liturgy which is celebrated in the holy city of Jerusalem toward which we journey as pilgrims, where Christ is sitting at the right hand of God, a minister of the holy of holies and of the true tabernacle; we sing a hymn to the Lord's glory with all the warriors of the heavenly army; venerating the memory of the saints, we hope for some part and fellowship with them; we eagerly await the Savior, Our Lord Jesus Christ, until He, our life, shall appear and we too will appear with Him in glory” (SC 7-8).
This reality takes place at every single Mass, in the largest cathedral and in the tiniest chapel; it takes place whether the priest is alone or whether the pews are full; it happens whether there is music or whether there is silence; it happens whether we believe it and even if we don’t, but it has effect in our lives only to the extent that we align ourselves both physically and spiritually with the mystery unfolding before our eyes at Mass. This is why the Second Vatican Council reiterated the necessary qualities for any music to be deemed “sacred”. We read that “Holy Scripture bestowed praise upon sacred song, and the same may be said of the fathers of the Church and of the Roman pontiffs who in recent times, led by St. Pius X, have explained more precisely the ministerial function supplied by sacred music in the service of the Lord: sacred music is to be considered the more holy in proportion as it is more closely connected with the liturgical action, whether it adds delight to prayer, fosters unity of minds, or confers greater solemnity upon the sacred rites. But the Church approves of all forms of true art having the needed qualities (SC 112). While all sacred music can be included in the Sacred Liturgy – provided it meets the clear standards of the Church – Vatican II stressed that Gregorian Chant is especially suited for the Roman Liturgy (the Mass we celebrate), and “other things being equal, it should be given pride of place in liturgical services” (cf. SC 116-117). Clearly, far from disrupting or abandoning the Church’s traditions, Vatican II sought to reaffirm them and hand them on for renewal in the members of Christ’s Body.
It isn’t about disputing musical tastes, because such disputes often prove useless: De gustibus non est disputandum – “About tastes, it should not be disputed”. No, the Mass is not about our tastes as individuals or even as a congregation – it is about coming together as Christ’s Body to unite ourselves to Him as He offers perfect sacrifice to the Father for His glory and our sanctification. Rather than bicker about what we do or don’t like, we look to the Church and ask “Mother, is there a way we should be doing this? Is there an ideal towards which we should be striving?” There is a real humility and faith in such an act of obedience, and it is pleasing to the Lord, and doing only those things that are pleasing to the Lord should always be our primary concern as His children. Let’s keep praying with and considering these things.
I will be away next weekend on vacation with several of my brother priests. I am grateful for Fr. Jacquemin, the deacons, and the staff who will be “taking care of “business” while I am away, and especially to Fr. Eric Wood, who will be coming to celebrate Mass for you in my stead. As always, I take you with me in prayer, and entrust myself to your prayers as well, especially for safe travels, that I may return to you safely, refreshed and ready to continue the work of the Lord in our parish and in our souls. May God bless you in the week ahead and may Mother Mary lead you more deeply into the Sacred and Merciful Heart of Jesus. I remain,
Affectionately Yours in Christ,
Fr. Hess
