On Music and the Beautiful - Guest Article for the Feast of St. Francis de Sales

In honor of today’s feast, that of St. Francis de Sales, NLM is grateful to Alan Hicks for offering us this de Sales-infused reflection on the objectivity of the beautiful and the manner in which habituation in what is beautiful shapes the human character. This is a key lesson to bear in mind when considering the beauty of the liturgy in its ceremonies, music, vestments, furnishings, and architectural setting: not only is giving glory to God by the best we can offer at stake, but also the formation of Christians in right instincts, appetites, and responses. The moral and the aesthetic touch at every border. It is also clear that true beauty takes time to get used to, and that we do no service to anyone by making “instant relevance” or “easy accessibility” the sole or primary criterion. - PAK

On Music and the Beautiful

Alan Hicks 

It is often said that beauty is in the eye of the beholder, and on the surface, at least, this seems to be the case. A beautiful object is always a source of delight—what we call aesthetic pleasure—and for different people different things will please. Clearly pleasure has an obvious subjective element, in so far as it resides in a human subject with unique dispositions and inclinations.

Yet there are serious difficulties in denying any objectivity to beauty or to the pleasure it engenders; not least is the recognition that while people may sometimes differ in their judgments of what is beautiful, there is also remarkable agreement, which would not be so if beauty was purely subjective. That is why there are lines of tourists at the Grand Canyon, Niagara Falls, or St. Peter’s Basilica; for such objects, both natural and man-made, have always possessed a universal aptitude to please. It is only because of this objective element, even allowing room for subjective taste, that it is possible to educate and form in the young a sense of beauty and an aesthetic sensitivity.   

According to the ancient tradition, subsumed and elaborated upon throughout the Christian centuries, the objectivity of beauty rested upon its essential connection to what is true and good. Thus, the sense in saying that a moral person has a beautiful soul or even that a human act is beautiful. Accordingly, when the woman in the Gospel anointed Christ’s head with precious oil and was scolded for wasting wealth that could have been used for the poor, Christ replied that her act was kalos, literally translated as “beautiful.” [1] It would seem to follow, then, that one of the pathways to the good is through the beautiful, which in addition to its affective power to please, can contribute to the shaping of a virtuous and moral soul. Only with this understanding can we make any sense of the oft-cited line from Dostoevsky that “beauty will save the world.” [2] 

The connection between goodness, truth and beauty is grounded in their nature as “transcendentals,” a term signifying attributes or properties transcending any division or category of being—all of which is to say that they are coextensive with being itself, accompanying existence in all its forms. As coextensive with being, they are convertible with one another, such that we may say that a thing is both true and good to the extent that it exists, and to the extent that it exists, it is both true and good. Hence their identity.

Their differences, on the other hand, are understood in their relation to us. Goodness, for example, is a transcendental aspect of being understood as desirable. As for truth, while we might say that it exists primarily in the intellect, in the intellect’s conformity to what is, it can also be said to exist as a property of being itself insofar as what exists is capable of being known. [3] Though beauty is not identified by Aristotle as a transcendental property, Plato sees the good as always beautiful, and therefore always pleasing to the perceptive powers of intellect and sense. This is essentially the position of St. Thomas as well. [4] 

St. Francis de Sales, in the opening of his incomparable Treatise on the Love of God, describes this relationship of goodness and beauty:

As the Angelic Doctor, St. Thomas Aquinas, following the great St. Dionysius, well puts it, although beauty and goodness agree to a certain extent, they are not one and the same thing. The good is that which pleases appetite and will; the beautiful is that which pleases sense and understanding. To put it otherwise, the good is that whose possession delights us, while the beautiful is that whose apprehension pleases us. For this reason, we attribute corporal beauty in the strict sense only to the object of the two senses that have the greatest capacity for knowledge and best serve the intellect, namely, sight and hearing. We do not say, ‘These are beautiful odors or beautiful tastes,’ but we rightly say, ‘These are beautiful voices or beautiful colors.’ [5]

Of course we desire to possess beautiful objects, for those objects are also good, and there is a corresponding pleasure in the possession. But the beauty of the object itself cannot be possessed and enjoyed except through apprehension, and this apprehension and its resulting aesthetic pleasure can be, and often is, of those things we do not possess in any material sense. I can get as much pleasure looking at a beautiful picture that is owned by my friend as my friend, I just don’t get it as often. 

Now one of the most widespread of human pleasures is the delight found in music, and in regards to this beauty which pleases the understanding through the medium of sound, we may ask: what it is in music that gives it its beauty and appeal? St. Francis de Sales is again a rich source of insight:

Unity established within a variety of different things produces order. Order produces harmony and proportion, and in things that are whole and complete harmony produces beauty. We speak of a fine army if all the parts making it up are so arranged that their differences are reduced to the relative proportions needed to constitute a single army. For music to be beautiful it is necessary not only that the voices be pure, clear, and quite distinct from one another, but also that they be blended in such fashion that a right consonance and harmony result by means of both union in the midst of variety and variety within that union of voices. Not incorrectly, then, is music called a discordant harmony, or a harmonious discord.[6]

St. Francis continues in elaboration on the added elements of the beautiful object—splendor and clarity.
 

Painting of St. Francis de Sales by Valentin Metzinger

But as significant and profound as his brief discourse on beauty is, it does not help us to understand why one person might enjoy a specific piece or form of music but not another, or why two people may have contrary responses to the same piece, which variance contributes to the perception that beauty is subjective and merely “in the eye of the beholder.” To account for this variety of taste would require an exploration of individual habits and acquired dispositions, in a similar manner by which we might explain why what appears good and hence desirable to one person might not to another, even assuming the objective nature of the good.

Years ago, while living in Northeastern Pennsylvania, my wife and I began attending the opera in New York City. We would dress and then drive in early, sometimes to shop and then to dine. After coffee and dessert, we would walk the streets in the fading daylight, enjoying the variety of people and sights, arriving at the opera house shortly before the performance. These are treasured memories, which even yet provide some pleasure in the memory, mixed with a note of sadness for days that are no more. They were times of togetherness, away from the many cares which beset our lives, sharing a beautiful and uplifting form of human expression. The theater was grand, the staging and sets elaborate, and the performances were of the highest order. But it was the music itself that touched the soul with a poignant beauty expressive of the most elevated emotions and longings of the human heart.

Now it is true that most people enjoy music, and children of all nations respond cheerfully to simple songs and melodies; for music is consonant with human nature. Yet complex musical expressions are not universally appreciated and only come to be so after experience over time. Earlier in my life I didn’t enjoy opera and in fact was quite put off by my wife’s attempts to introduce me to its pleasures. In time, however, it became one of my greatest delights.  I won’t elaborate here the progression of experiences that led me to change in my perceptions of the operatic art, but only to say that while the art remained the same, there was, over time, a clear change in me, in my perception and appreciation. 

All of which goes to show that there is a difference between the objective good or the beauty of an object and the value that we may attach to it or our appreciation; for “good” and “beautiful” denote something objective, while “value” and “appreciation” allude to our subjective response. The pleasure that we receive is no doubt connected to the good and the beautiful, but only through the value; that is to say, a good or beautiful object will please only if we see it as such. And there are many personal factors which influence how we see a thing. While I didn’t like opera in my initial exposure, we have all had the experience of having something “grow on us” as we come to know it better and thereby come to see the good that is there. My wife liked opera and I enjoyed spending time with my wife, and it was for this reason that I first submitted myself to the experience. Over time I grew to appreciate the art in itself.
 

People enjoying an opera in Romania (source)

And so it is with many of the things that we eventually come to value. In our limited understanding and perception, we often don’t see the full reality of an object or its goodness at first sight. When a young man meets a young woman fair of form and appearance, he is naturally attracted and drawn to her. Such an attraction may be superficial, but there is nothing wrong with that—that is simply the way of nature. Another woman may not be so attractive on initial meeting; yet if given the opportunity to spend time with her the man begins to see her for what she truly is. He comes to appreciate the charm of her personality, her feminine ways of thinking and looking at the world, her tender feelings and responses to things around her. Her very look begins to alter as she becomes more familiar and he sees her in a different light. Given time, the man is able to recognize a deeper and more lasting beauty, a beauty from which a greater satisfaction and pleasure is drawn.

This human progress in appreciation is multiplied repeatedly in the course of a human life. Some likes are fairly universal and immediate, while others are only what we call “an acquired taste.” No one, for example, has to be taught to enjoy food or drink. That is instinctual and innate. We exit the womb hungry for our mother’s milk. Yet eating soon becomes a more complex activity as its object becomes more diverse and differentiated. The ability to appreciate certain kinds of food or drink is not innate, but is a cultivated taste that develops over time, with culinary tastes formed according to environmental factors of culture and family joined to one’s own personal habits and experience. That being said, there are unquestionably better and worse ways to eat from an objective point of view regarding human health.

Now if pleasure immediately followed the objective good, then the best foods would always engender the most pleasure. Yet for a child, what is perceived as “best” may differ markedly from the judgment of an adult. If a child is allowed to develop bad eating habits, he will have an inclination to what is unhealthy and will generally be repulsed by what is not. The trick is thus to form the habit, thereby matching the value to the objective good. If a child is raised in an environment where the kitchen is ruled by reason as opposed to mere desire, he will have no choice but to eat what is healthy. Accordingly, he will develop in time a taste for healthy foods, after which he will eat better because that is what he likes.

For whatever agrees with a thing according to its nature is pleasurable, and as habit exists as a sort of nature—what we call “second nature”—those acts consonant with a developed habit are naturally agreeable. [7] This is true not only in regards to culinary tastes or ones taste in music and art, but in the moral realm as well, for virtue is an acquired disposition no less than one’s aesthetic sense. Thus it is that Aristotle sees the pleasure or sorrow experienced by a man in his moral activity as an indication of his true character. In his words: “every virtuous person rejoices in virtuous acts, for no one will call a man just who does not enjoy doing just deeds; no one will call a man generous who does not enjoy giving generously.” [8] For this reason, moral education was understood by Aristotle to be necessarily concerned with pleasure and pain and consists in training one to feel joy and sorrow in the proper object and at the proper time. [9]

Alan Hicks was a student of the Integrated Humanities Program at the University of Kansas under John Senior and received his degrees in Philosophy at Kansas following his conversion to the Catholic Church. He was the founding Headmaster of St. Gregory’s Academy in Pennsylvania and was subsequently the principal of Catholic schools in both St. Louis and Southern California. He has since returned to his first love—teaching—and is currently a professor of Humanities at St. Gregory the Great Seminary in Lincoln, Nebraska.

NOTES

[1] Mark 14, 6.

[2] The Idiot.

[3] See St. Thomas Aquinas, The Disputed Questions on Truth (Henry Regnery, 1952), Q. 1, art. 2.

[4] St. Thomas, On Truth, I, 5, 4.

[5] St. Francis de Sales, Treatise on the Love of God (TAN Books and Publishers, 1975), 53.

[6] Ibid., 53.

[7] See St. Thomas Aquinas, Commentary on the Ethics (Henry Regnery, 1964), 124.

[8] Aristotle, Nicomachean Ethics, bk. 1, ch. 8, 1099a 15-20.

[9] Ibid., bk. 2, ch. 3, 1104b10.

St. Francis de Sales’ Method of Hearing Mass in Union with the Sacred Passion of Jesus Christ

Sts. Therese, Francis of Assisi, Wenceslaus, Margaret Mary & Francis de Sales: all would have been familiar with Mass allegories (Saint Anthony of Padua Catholic Church, Dayton, Ohio: source) 

The original Liturgical Movement tended, as a rule, to frown severely on the “methods of hearing Mass” that were proposed in popular devotional books of the Counter-Reformation era. They argued that these methods forcibly superimposed on the Mass an artificial allegory that was foreign to the original intended meaning or function of its various parts, and that it helped to divide the subjective prayer-life of Catholics from the objective content of the liturgy itself.

While one may grant that the proliferation of private forms of prayer during Mass did have certain negative consequences—most importantly, a loss of appreciation of the richness of the prayers of the Church in and of themselves, an appreciation that was much improved by the creation and distribution of hand missals, which are now a ubiquitous feature of traditional Catholic life—nevertheless it seems that here, as elsewhere, the critiques were often too severe and too simplistic.

As Fr Claude Barthe has demonstrated in his masterful work A Forest of Symbols: The Traditional Mass and Its Meaning, the “reading” of the stages of the life of Christ in the Mass is a practice that not only goes back quite a long ways but finds easy correspondence to textual and structural features in the Western Mass. That is, the so-called “allegory” finds more support in the rite than the critics allow. And if there is a certain arbitrariness in various interpretations and methods, it is at the same time limited by an overwhelming consensus in broad outlines and intended purposes.

A devotional work from 1809 in this genre

For me, this question remained entirely “academic” in the worst sense until, one day, I decided I was going to try some of these old devotional approaches to the Mass. I reasoned: “If generations of Catholics followed such devotions and seemed to do so profitably, maybe there is something more to it than meets the eye. Maybe I need to get over my Liturgical Movement strait-jacket and rediscover a variety of ways of engaging with the liturgy.” So I went ahead and tried various “methods of hearing the Mass,” and to my surprise, the attempt went smoothly and bore spiritual fruit! I’m not sure I’d want this to be my habitual approach, but at the same time, I began to grasp why something like it had dominated for centuries.

I recommend that my fellow Catholics give it a try. Although we are now in the Easter season when we dwell on the Resurrection of the Lord, the Mass is always the commemoration of His saving Passion together with His glorious resurrection and ascension, and that makes the following method by St. Francis de Sales quite fitting at any time of the year. 

Another example

Method of Hearing Mass in Union with the Sacred Passion of Jesus Christ

St. Francis de Sales

When the priest goes to the foot of the altar: Jesus enters the garden

O Lord Jesus Christ, Son of the Living God, Who wast pleased voluntarily to endure mortal terror and anguish at the view of Thine approaching passion, give me grace henceforth to consecrate all my sorrows to Thee. O God of my heart! Assist me to support my trials in union with Thine agony, that through the merits of Thy Passion they may become profitable to my soul.

At the beginning of Mass: Prayer of Jesus in the garden

Lord Jesus Christ, Son of the Living God, Who wast pleased to be comforted by an angel in Thy dreadful agony, grant through the merits of Thy prayer in the garden that Thy consoling angel may ever assist me in mine.

At the Confiteor: Jesus prostrated in the garden

Lord Jesus Christ, Who in the excess of Thine anguish, wast bathed in a sweat of blood while praying to Thy Father in the Garden of Olives, grant that I may participate in Thy sorrows by sympathy, and unite bitter tears of repentance with Thy tears of blood.

The priest kisses the altar: Judas betrays Jesus with a kiss

Lord Jesus Christ, who didst submit to the embrace of Judas, preserve me by Thy grace, from misfortune of ever betraying Thee, and assist me to repay calumny and injustice with cordial charity and active kindness.

The priest goes to the Epistle side: Jesus is dragged to prison

Lord Jesus Christ, Who didst submit to be bound with ropes by the hands of wicked men, break, I beseech Thee, the chains of my sins and attach the powers of my soul and body closely to Thee by bonds of charity, that they may never escape from the salutary restraint of perfect submission to Thy Divine Will.

At the Introit: Jesus receives a blow

Lord Jesus Christ, Who wast conducted as a criminal to the house of Annas, grant that I may never suffer myself to be led into sin by temptations of the evil spirit, or the evil suggestions of my fellow creatures, but that I may be securely guided by the Divine Spirit in the perfect accomplishment of Thy holy ordinances.

At the Kyrie eleison: Jesus is thrice denied by Peter

Lord Jesus Christ, Who didst submit to be thrice denied in the house of  Caiphas, by the head and prince of the apostles preserve me from the danger of evil company, that I may not be exposed to the misfortune of separation from Thee.
 

From an illustrated devotional for Mass (source)

At the Dominus vobiscum: Jesus looks at Peter and touches his heart

Lord Jesus Christ, who by one glance of love didst melt the heart of St. Peter into a fountain of penitential tears, grant by Thy mercy that I may weep for my sins and never by word or deed deny Thee, who art my lord and my God.

At the Epistle: Jesus is conducted to the house of Pilate

Lord Jesus Christ, Who wast pleased to be led before Pilate, and there falsely accused, teach me to avoid the deceits of the wicked, and to profess my faith by the constant practice of good works.

At the munda cor meum: Jesus is led to Herod

Lord Jesus Christ, who didst silently endure to be again falsely accused before Herod, grant me patience under calumny, and silence under outrages.

At the Gospel: Jesus is mocked as a fool and sent back to Pilate

Lord Jesus Christ, Who didst submit to be sent as a fool by Herod to Pilate, who though enemies before, then became friends, strengthen me so powerfully by Thy grace, that instead of apprehending the machinations of the wicked, I may learn to bear their malice as Thou didst and thus render their injustice profitable to my soul.

The priest uncovers the chalice: Jesus is stripped of His garments

Lord Jesus Christ, Who wast pleased to be despoiled of Thy garments and most inhumanly scourged for love of me, grant me grace to lay aside the burden of my sins by a good confession, and never to appear before Thee despoiled of the virtues of a Christian.

At the Offertory: Jesus is scourged

Lord Jesus Christ, Who wast pleased to be fastened to the pillar and torn with stripes, grant me grace to patiently endure the scourges of Thy paternal correction and never more to grieve Thy Heart with my sins.

The priest offers the Chalice: Jesus is crowned with thorns

Lord Jesus Christ, Who didst submit, through love for me, to be crowned with thorns, grant that my heart may be so penetrated with the thorns of repentance in this world, that I may deserve to be hereafter crowned with Thee in glory.

The priest washes his fingers: Pilate washes his hands

Lord Jesus Christ, Son of the living God, Who, although declared innocent by Pilate wast subjected to the insults and outrages of the Jews, grant me the grace to lead an irreproachable life and at the same time to maintain a holy indifference to the opinions of men.

At the Orate fratres: Pilate says to the Jews, “Behold the Man”

Lord Jesus Christ, Who didst submit to the derision of the Jews, and voluntarily wear the badges of their insolent mockery, grant that I may faithfully resist all emotions of vainglory and appear before Thee on the day of judgment clothed in the sacred garment of Thy humility.

At the Preface: Jesus is condemned to death

Lord Jesus Christ, Who, though the God of all sanctity, didst submit through love for me to a most ignominious condemnation, grant me grace to avoid rash judgments and strengthen me to bear with patience, the injustice of men.

At the Memento for the living: Jesus carries His Cross

Lord Jesus Christ, Who didst carry thy heavy Cross for my salvation, grant that I may voluntarily embrace the cross of mortification and carry it daily for Thy love.

At the Communicantes: Veronica wipes with a linen cloth the Face of Jesus

Lord Jesus Christ, Who on Thy way to Calvary, didst say to the holy women that wept for the love of Thee: "Weep not for me but for yourselves;” give me the grace to weep for my sins with tears of holy contrition and love that will render me agreeable to Thy divine Majesty.

Blessing of the bread and wine: Jesus is nailed to the Cross

Lord Jesus Christ, Who wast nailed to the Cross for my redemption, attaching to it through Thy Sacred Flesh, my sins, and the eternal punishment due to them, grant me Thy saving fear, that resolutely observing Thy Holy precepts, I may ever be attached to the Cross with Thee.

At the elevation of the Host: The Cross of Jesus is elevated between Heaven and earth.

Lord Jesus Christ, Who wast pleased to be elevated on the Cross and exalted above the earth for the love of me, detach my heart, I beseech Thee, from all terrestrial affections and elevate my understanding to the consideration of Heavenly things.

At the elevation of the Chalice: The Blood of Jesus flows from His wounds.

Lord Jesus Christ, Thy sacred wounds are the inexhaustible source of all grace; grant then, that Thy Precious Blood may purify my soul from all evil thoughts and prove a salutary remedy for all my spiritual miseries.

At the Memento for the dead: Jesus prays for all men

Lord Jesus Christ, who didst pray on the Cross for all men, even for Thine executioners, grant me the spirit of meekness and patience, that according to Thy precepts and example I may love my enemies and cordially return good for evil.

At the Nobis quoque peccatoribus: The conversion of the thief (St. Dismas)

Lord Jesus Christ, who didst promise the joys of Heaven to the penitent thief, look on me with eyes of compassion and say to my soul at the last moment of my life: “This day shalt thou be with Me in Paradise.”

At the Pater Noster: The seven words of Christ

Lord Jesus Christ, Who from the cross didst recommend Thy Blessed Mother to the beloved disciple, and the disciple to Thy Mother, receive me, I beseech Thee, under Thy protection, and grant that amidst the snares and perils of this world I may never lose the treasure of thy friendship.

At the division of the Host: Jesus expires of the Cross

Lord Jesus Christ, Who before expiring on the Cross didst commend Thy Soul to Thy Father, grant that I may die spiritually with You now, and so confide my eternal destiny with confidence to Thy hands at the hour of my death.

The priest puts a particle of the Host into the Chalice: The Soul of Jesus descends into limbo

Lord Jesus Christ, who after overthrowing the empire of Satan didst descend into limbo to liberate the souls imprisoned there ; apply, I beseech Thee, the merits of Thy Blood and Passion to the suffering souls in Purgatory, that, being absolved from their sins, they may be received into Thy bosom, and enjoy eternal peace.

At the Agnus Dei: The conversion of sinners

Lord Jesus Christ, the contemplation of Thy torments has excited repentance in many hearts; grant me, through the efficacy of Thy painful sufferings and ignominious death, perfect contrition for my past offenses, and the grace to avoid all willful sin.

At the Communion: Jesus is buried

Lord Jesus Christ, Who wast pleased to be buried in a new monument, give me a new heart, so that being buried with Thee, I may attain to the glory of Thy resurrection.

At the Ablution: Jesus is embalmed

Lord Jesus Christ, who wast pleased to be embalmed and wrapped in a clean linen cloth by Joseph and Nicodemus, give me the grace to receive most worthily, Thy Precious Body and Blood in the Holy Sacrament of the Altar, with a heart embalmed with the precious ointment of Thy virtues.

After the Communion: The Resurrection of Jesus Christ

Lord Jesus Christ, Who didst triumphantly issue from the fast sealed monument, grant that, rising from the tomb of my sins, I may walk in newness of life so that when Thou shalt appear in glory I may merit also to appear with Thee.

At the Dominus vobiscum: Jesus appears to His disciples

Lord Jesus Christ, who didst gladden the hearts of Thy Blessed Mother and Thine apostles by manifesting Thyself to them after Thy Resurrection, grant that, since I cannot be so happy as to behold Thee in this mortal life, I may hereafter enjoy the unclouded vision of Thy glory.

At the Postcommunion: Jesus converses for forty days with His disciples

Lord Jesus Christ, Who after Thy Resurrection deign to converse for forty days with Thy disciples, instructing them in the mysteries of our faith, increase, I beseech Thee, my knowledge of those Divine Truths, and confirm my belief in them.

The last Dominus vobiscum: Jesus ascends to Heaven

Lord Jesus Christ, Who didst ascend gloriously into Heaven in the presence of Thy disciples, grant me so to love Thee that I may desire none but eternal joys, and aspire to the possession of Thee as the first and best of all blessings.

At the priest’s blessing: The descent of the Holy Ghost

Lord Jesus Christ, Who didst send the Holy Ghost on Thine apostles, while engaged in unanimous and persevering prayer, purify my soul, I beseech Thee, that the Paraclete, finding therein a dwelling well pleasing to Him, may adorn it with His gifts and replenish it with His consolations

Thanksgiving after Mass

Lord Jesus Christ, Son of God and Redeemer of men, I humbly thank Thee for having permitted me to assist today at the Most Holy Sacrifice of the Mass. I beseech Thee, through the efficacy of  that adorable Sacrifice, to strengthen me against all temptations, and to grant that, having served Thee faithfully in this life, I may hereafter attain to the possession of Thy glory. Amen.

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The School of Love in the Collect for the Fourth Sunday after Easter

Giovanni Battista Lucini, St Francis de Sales, 1665

Lost in Translation #50

If the Eucharist is, as Pope Benedict XVI calls it, the “great school of love,” [1] then it is fitting that the prayers of the Eucharistic liturgy should at least on occasion attempt to school our desires. The Collect of the Fourth Sunday after Easter is a fine example of this effort:

Deus, qui fidelium mentes uníus éfficis voluntátis, da pópulis tuis id amáre quod práecipis, id desideráre quod promittis: ut inter mundánas varietátes ibi nostra fixa sint corda, ubi vera sunt gaudia. Per Dóminum.

Which I translate as:

O God, who makest the minds of the faithful to be of one purpose, grant to Thy people to love that which Thou dost command, to desire that which Thou dost promise; so that, amidst the changing things of this world, our hearts may be there fixed where joys are true. Through our Lord.

Although neither the Resurrection nor the Ascension is mentioned, the Collect indirectly echoes the themes of the season. God is described as He who makes the minds of the faithful to be of one will. This statement of fact offers a pleasing juxtaposition of intellect (mens) and will (voluntas), but it also hearkens to the Easter Vigil, when some of the children of wrath and discord were baptized and became adopted members of one harmonious family. Similarly, the apodosis’ eloquent contrast between the changing things of this world and the place “where joys are true” anticipates the Epistle reading’s characterization of the “gifts from above” coming from a God in “whom there is no change nor shadow of alteration,” (James 1, 17) while the petition to fix our hearts where joys are true foreshadows the Collect of the Ascension, which prays that our minds may dwell amidst heavenly things.

The final petition regarding our hearts is also the culmination of the Collect’s initial double petition for love of what God commands and for desire of what He promises. The importance of this twofold petition is highlighted by asyndeton, the deliberate omission of the conjunction “and” between the two separate requests. Asyndeton also quickens the pace, lending to the prayer a certain breathless urgency. 

Each request is noteworthy. It is not enough to do what God commands; one must love His commandments as well. A citizen who obeys the law merely out of fear of punishment is not truly just, and a believer who avoids sin merely to avoid Hell is not truly holy. As Aristotle reminds us, the happy life consists of knowing the good, doing the good, and loving the good. And God’s commandments are surely good.

The petition to desire what God promises is also important but perhaps a little puzzling. One can understand the need to pray for a deeper love of God’s commandments. How many people, for example, truly love the command to be moderate? I may appreciate moderation because of the benefits that it brings me (better health and appearance, longer life, no DUIs, etc.), but it is difficult to get excited about the virtue of temperance, that is, to love it for its own sake. The things that God promises to His elect, however, should be things that are easy to desire. Who would not be thrilled about eternal bliss, about seeing God and the Saints face to face, about the resurrection of our bodies and their transfiguration into super “spiritual bodies”? (1 Cor. 15, 44). And yet human frailty being what it is, even these things can be viewed apathetically, and even by believers. Original sin and the allures of this world are such a powerful combination that even the people of God need divine help in getting excited about Heaven.

That said, it is significant that the Collect does not ask for an escape from the changing things of this world but for an Archimedean point from which to remain unaffected by them. I recently heard a dreadful sermon by a new and allegedly traditionalist order in which the speaker implied that it was all but impossible to be saved unless one entered the cloister. Apparently the good friar had never heard the words of St. Francis de Sales:

It is an error, or rather a heresy, to say that devotion is incompatible with the life of a soldier, a tradesman, a prince, or a married woman. [2]

Saint Francis also has a delightful extended metaphor that I believe illustrates the Collect’s final petition and on which I end:

Just as the pearl oyster lives in the sea without ever taking in a drop of salt water, and just as by the Chelidonian Islands springs of fresh water may be found in the midst of the sea, and just as the firefly passes through the flames without burning its wings, so also can a vigorous and resolute soul live in the world without being infected by worldly ways, can discover sweet springs of piety amid its salt waters, and can fly through the flames of earthly lusts without burning the wings of the holy desire for a devout life. [3] 

Thanks be to God, once schooled in love, there is no place that a Christian heart cannot thrive.

Notes

[1] 2007 World Youth Day address.

[2] Introduction to the Devout Life, 1.3

[3] Introduction, Preface.

St Francis de Sales on the Sacred Liturgy

Since today is the feast of St Frances de Sales on the calendar of the Extraordinary Form, here are some passages from the second part of his classic spiritual treatise Introduction to the Devout Life regarding the sacred liturgy and devotion to the Saints. The addressee “Philothea”, a name which means “one who loves God”, is not a specific person, but the reader of the book.

St Francis de Sales, ca. 1691-1700, by the Spanish painter Francisco Ruiz de la Iglesia (1649-1704); Public domain image from Wikimedia Commons.

Chapter XIV ~ Of the Holy Sacrifice of the Mass and how we ought to hear it

Hitherto I have said nothing of the most holy, sacred, and august sacrament and sacrifice of the Mass, the center of the Christian religion, the heart of devotion, and the soul of piety; a mystery so ineffable as to comprise within itself the abyss of divine charity; a mystery in which God communicates himself really to us, and in a special manner replenishes our souls with spiritual graces and favors.

2. When prayer, O Philothea! is united to this divine sacrifice, it becomes so unspeakably efficacious as to cause the soul to overflow, as it were, with heavenly consolations. Here she reclines upon her well-beloved, who fills her with so much spiritual sweetness, that she resembles, as it is said in the canticles, a pillar of smoke, proceeding from a fire of aromatic wood, from myrrh and frankincense, and from all the powders of the perfumer.

3. Endeavor, therefore, to assist at Mass every day, that you may jointly, with the priest, offer up the holy sacrifice of your Redeemer, to God his Father, for yourself and the whole Church. “The angels,” says St John Chrysostom, “always attend in great numbers to honor this adorable mystery”; and we, by associating ourselves to them, with one and the same intention, cannot but receive many favorable influences from so holy a society. The choirs of the Church triumphant and those of the Church militant unite themselves to our Lord in this divine action, that with him, in him, and through him, they may ravish the heart of God the Father, and make his mercy all our own. Oh, what a happiness it is to a soul devoutly to contribute her affections for obtaining so precious and desirable a treasure!

The Last Supper, 1592-4, made by the Venetian artist Jacopo Tintoretto (1518-94) for the basilica of San Giorgio Maggiore in his native city; note the angels in the upper part of the painting. (Public domain image from Wikimedia Commons.)

4. Should some indispensable business prevent you from assisting in person at the celebration of this sovereign sacrifice, endeavor at least to assist at it by a spiritual presence, uniting your intention with that of all the faithful; and using the same interior acts of devotion in your closet that you would use in some church represented to your imagination.

5. Now, to hear Mass in a proper manner, either really or mentally,

1. From the beginning, till the priest goes up to the altar, make with him your preparation, which consists in placing yourself in the presence of God, acknowledging your unworthiness and begging pardon for your sins.

2. From the time he goes up to the altar till the Gospel, consider the birth and the life of our Lord, by a simple and general consideration.

3. From the Gospel till after the Creed, consider the preaching of our Saviour and protest that you resolve to live and die in the faith and obedience of his holy word, and in the communion of the holy Catholic Church.

4. From the Creed to the Pater Noster apply your heart to the mysteries of the passion and death of our Redeemer, essentially represented in this holy sacrifice, and which, with the priest and the rest of the people, you must offer to the honor of God the Father, and for your salvation.

5. From the Pater Noster to the Communion, strive to excite a thousand desires in your heart, ardently wishing to be forever united to our Saviour by everlasting love.

6. From the Communion till the end, return thanks to Jesus Christ for his incarnation, life, passion, and death: as well as for the love he testifies to us in this holy sacrifice; conjuring him to be forever merciful to you; to your parents and friends, and to the whole Church; and finally, humbling yourself with your whole heart, receive devoutly the benediction which our Lord gives you through the ministry of his officer, the officiating priest.

But should you prefer, during Mass, to meditate on the mystery you proposed for your consideration on that day, it is not necessary that you should divert your thoughts to make all these particular act; but, at the beginning, direct your intention to adore, and offer up this holy sacrifice, by the exercise of your meditations and prayer; for in all meditations the aforesaid acts may be found either expressly or tacitly and equivalently.

Chapter XV – Of Vespers and other public exercises

Besides hearing Mass on Sundays and holidays, you ought also, Philothea, to be present at Vespers and the other public offices of the Church as far as your convenience will permit. For, as these days are dedicated to God, we ought to perform more acts to his honor and glory on them than on other days. By this means you will experience the sweetness of devotion, as St. Augustin did, who testifies in his Confessions, that hearing the divine office in the beginning of his conversion, his heart melted into tenderness, and his eyes into tears of piety. And, indeed, to speak once for all, there is always more benefit and comfort to be derived from the public offices of the Church than from private devotions, God having ordained that communion of prayers should always have the preference.

The procession of servers, cantors and sacred ministers makes it way through St Patrick’s Church in Philadelphia, which is packed for last year’s celebration of First Vespers of Candlemas according to the Use of Sarum. Photo by Allison Girone.

Enter, then, willingly into the confraternities of the place in which you reside, and especially those whose exercises are most productive of fruit and edification, as in so doing you practice a sort of obedience acceptable to God; for, although these confraternities are not commanded, they are nevertheless recommended by the Church, which, to testify her approbation of them, grants indulgences and other privileges to such as enter them. Besides, it is always very laudable to concur and cooperate with many in their good designs; for although we might perform as good exercises alone as in the company of a confraternity, and perhaps take more pleasure in performing them in private, yet God is more glorified by the union and contribution we make of our good works with those of our brethren and neighbors. I say the same of all kinds of public prayers and devotions, which we should countenance as much as possible with our good example, for the edification of our neighbor, and our affection for the glory of God and the common intention.

Chapter XVI – Of the honor and invocation of Saints

Since God often sends us inspirations by his angels, we also ought frequently to send back our inspirations to him by the same messengers. The holy souls of the deceased, who dwell in heaven with the angels, and, as our Saviour says, are equal and like to the angels, (Luke 20, 36), do also the same office of inspiring us, and interceding for us by their holy prayers. O my Philothea! let us then join our hearts with these heavenly spirits, and happy souls; and as the young nightingales learn to sing in company of the old, so, by the holy association we make with the saints, we shall learn to pray and to sing the divine praises in a much better manner. “I will sing praises to thee, O Lord,” says David, “in the sight of the angels.” (Psalm 137, 2) Honor, reverence, love, and respect in a special manner, the sacred and glorious Virgin Mary, she being the mother of our sovereign Lord, and consequently our mother. Let us run, then, to her, and, as her little children, cast ourselves into her bosom with a perfect confidence, at all times, and in all occurrences. Let us call upon this dear Mother; let us invoke her motherly love; and, endeavoring to imitate her virtues, let us bear a true filial affection towards her. Make yourself familiar with the angels, and behold them frequently in spirit; for, without being seen, they are at present with you. Always bear a particular love and reverence towards the angel of the diocese wherein you dwell, and of the persons with whom you live; but especially towards your own angel guardian. Address yourself often to them, honor and praise them, and make use of their assistance and succor in all your affairs, spiritual or temporal, that they may cooperate with your intentions.

A Guardian Angel Fighting for the Soul of a Dying Man, 1850s, by the Russian painter Alexey Tyranov (1808-59); Public domain image from Wikimedia Commons.

The great Peter Faber, the first priest, the first preacher, and the first proposer of divinity in the Holy Society of Jesus, and the companion of St. Ignatius, its founder, returning from Germany, where he had done great service to the glory of our Lord, and travelling through this diocese, the place of his birth, related, that having passed through many heretical places, he had received innumerable consolations from the guardian angels of the several parishes, and that on repeated occasions he had received the most sensible and convincing proofs of their protection. Sometimes they preserved him from the ambush of his enemies, at other times they rendered several souls more mild, and tractable to receive from him the doctrine of salvation: this he related with so much earnestness, that a gentlewoman then very young, who heard it from his own mouth, related it but four years ago, that is to say, about threescore years after he had told it, with an extraordinary feeling. I had the consolation last year to consecrate an altar on the spot where God was pleased this blessed man should be born, in a little village called Vilaret, amidst our most craggy mountains. Choose some particular saint or saints, whose lives may please you most, and whom you can best imitate, and in whose intercession you may have a particular confidence. The saint, whose name you bear, is already assigned you, from your baptism.

“An Incredible Organ for an Incredible Church”

NLM received the following contribution from the St. Francis de Sales Oratory in St. Louis.

An Incredible Organ for an Incredible Church

Steven Ball

Recently, St. Francis de Sales Oratory, an apostolate of the Institute of Christ the King Sovereign Priest, with the blessing of the Archbishop of St. Louis, was pleased to announce the signing of the contract for Karl Wilhelm Opus 123, a three-manual and pedal, 58-rank freestanding mechanical action organ.

This is the third instrument to be installed in this remarkable and often photographed structure. St. Francis de Sales is the largest Gothic Revival building in the city of St. Louis and was recently named most beautiful church in the nation according to a recent online poll conducted by "Art & Liturgy". Having the 6th tallest church spire in the country, it is also the largest church structure on Historic Route 66--quite a unique set of distinctions for a church already known to readers of NLM as being the exclusive home for the Extraordinary Form of the Mass and an important hub for Institute activities in the Midwest.

The Wilhelm organ replaces a III/22 rank Wicks organ from 1924. The Wicks organ had been in failing health for some years and had experienced several alterations, including removal of some of the original pipework. It was itself a replacement of the original  II/15 organ by J. G. Pheffer & Sons from 1897 which had been relocated to St. Mary's Church in Altus, AK, where it is still preserved today.

Director of Sacred Music Steven Ball, an experienced organ consultant, led the search for the right instrument throughout North America and Europe. After studying dozens of possible transplant organs , four were selected as finalists. Several considerations led the investigation in the direction of the Wilhelm instrument, including the exquisite detail of the casework, extremely traditional methods of construction and voicing, and the overall tonal design which hearkens back to the original German ancestry of the parish. The instrument is well suited, in particular, for Baroque music, the accurate performance of which is central to the musical needs of the Oratory.

The fact that master organ builder Karl Wilhelm agreed to come out of retirement to personally oversee the installation and voicing of this instrument as his last major project played a tremendously important role in the organ’s selection. Raised in Weikersheim, Germany, he apprenticed with August Laukhuff of Weikersheim, Germany, and with W.  E. Renkeutz of Nehren bei Tübingen, Germany. After briefly working with Metzler & Söhne of Dietikon, Switzerland, and later with North America’s oldest organ-building firm, Casavant Frères of St. Hyacinthe, Quebec, he founded Karl Wilhelm, Inc. of St. Hyacinthe. In 1966 he relocated the firm to Mont St.-Hilaire, Quebec, where the shop remained active building organs until the early 2000s. The firm has built hundreds of organs, not only across the United States, but also in Europe and Asia.

On a technical level, the new instrument of 58 ranks is considerably larger than either of the previous organs and of a very different tonal and mechanical design. Drawing on influences from both the German and French schools, the instrument has a specification described by Mr. Wilhelm as “classical” and is one of his largest organs. Using a suspended mechanical key action, the solid white oak cases house a carefully engineered system which is both elegant and rugged. Windchests are constructed of mahogany and the interior is designed to be easily accessible for maintenance. Stop actions are also completely mechanical.

At this point in the construction process, the casework is largely assembled, the action installed, the winding finished, and some of the first of the 2,670 pipes have been installed—including those that make up the highly polished tin facade. Many more months of work are anticipated for the careful tonal finishing of the organ for the famously magical acoustics of the Oratory.

In June 2019, the Oratory launched a fundraising effort for $400,000. In addition to the actual purchase of the instrument, there are further costs to correct substantial existing problems with the infrastructure. This fundraising effort includes the necessary updates to the electrical and lighting in the gallery, restoration and extensive repairs to the original 1908 choir loft floor, and other improvements to the existing infrastructure which the removal of the existing organ will make possible.

For supporters of the traditional liturgy, this is a very special and highly visible opportunity to place an extraordinary piece of art directly at the service of one of our nation’s most important centers of liturgical culture. Already the instrument has drawn extraordinary regional interest and attention to the liturgical and musical life of the Oratory.

A healthy portion of the resources needed to complete the project have been secured, but more will be necessary for its completion.  Interested readers hoping for an opportunity to evangelize through beauty may check in for regular updates concerning this unique project at traditionfortomorrow.org and desalesheritagefoundation.org.

Two Modest Proposals for Improving the Prayerfulness of Low Mass

With the increasing number of Masses offered in the usus antiquior, it is fair to say that Catholics are experiencing some of the same problems that were pointed to as reasons for the liturgical reform prior to the Council. While the list of such problems is lengthy, none of them in fact justified the liturgical reform as it actually played out. Nevertheless one would hope that the traditional movement could learn from past mistakes and make a special effort to avoid the same in the current fraught ecclesiastical situation. Since the manner of carrying out the Mass redounds immediately to either the edification and devotion of the priest and people or to their distraction and frustration, it behooves us to take it seriously. For indeed, nothing could be more serious than the sacramental re-presentation of the Sacrifice of the Cross.

In this article I will look at two of the most common problems: nearly inaudible, inarticulate muttering of servers at Low Mass, and rapid-fire delivery of the Latin prayers by the priest, as if he were in a race against time.

The Dialogue Between Priest and Servers

While it would be ideal to have liturgy served by clerics in minor orders, religious brothers, or seminarians, most of the time, as we know, Catholics have recourse to “altar boys” filling in for acolytes. And I have no complaint about the institution of altar boys as such, provided they are tall enough and serious enough to fulfill their functions in the sanctuary.

However, as we learn from the High Mass, which is the real template of the Low Mass, the servers are making responses on behalf of the entire body of the faithful. At High Mass, we all sing “Et cum spiritu tuo,” and at Low Mass (I am purposefully not discussing the dialogue Mass in this article) the servers speak the same words in our place. Moreover, as the Roman Rite has developed, the preparatory prayers or prayers at the foot of the altar have ceased to be purely private prayers for the priest and ministers; they have come to belong to the faithful, too, who treasure them, follow them in their missals or from memory, and wish to hear them at Low Mass. As if in tacit acknowledgment of this fact, nearly all of the priests whose Masses I have heard over the past 30 years utter Psalm 42 and the additional prayers prior to the “Aufer a nobis” with a level of voice that can readily be heard throughout the church.

It is therefore asymmetrical and irritating when the servers mumble, swallow, or whisper their responses to the priest’s well-articulated phrases. It is the liturgical equivalent to someone walking with one normal leg and one peg-leg. Here is how it comes across to the faithful in the pews:

Priest. In nómine Patris, et Fílii, + et Spíritus Sancti. Amen. Introíbo ad altáre Dei. 
Servers. Ad Deum qui lætíficat juventútem meam.
P. Júdica me, Deus, et discérne causam meam de gente non sancta: ab hómine iníquo, et dolóso érue me.
S. Quia tu es, Deus, fortitúdo mea: quare me repulísti, et quare tristis incédo, dum afflígit me inimícus?
P. Emítte lucem tuam, et veritátem tuam: ipsa me deduxérunt, et aduxérunt in montem sanctum tuum, et in tabernácula tua.
S. Et introíbo ad altáre Dei: ad Deum qui lætíficat juventútem meam.
P. Confitébor tibi in cíthara, Deus, Deus meus: quare tristis es, ánima mea, et quare contúrbas me?
S. Spera in Deo, quóniam adhuc confitébor illi: salutáre vultus mei, et Deus meus.
P. Glória Patri, et Fílio, et Spirítui Sancto.
S. Sicut erat in princípio et nunc, et semper, et in sæcula sæculórum. Amen.
P. Introíbo ad altáre Dei.
S. Ad Deum qui lætíficat juventútem meam.
P. Adjutórium nostrum + in nómine Dómini.
S. Qui fecit cælum et terram.

And so forth, throughout the liturgy. The dialogue is often so unequal that the priest might as well be the only one speaking, in a bizarre vivisected conversation, somewhat like overhearing a telephone call. If the servers are representing us at the foot of the altar, they are doing a poor job of it. Why don’t they speak up a bit — “enunciate and articulate!,” as my high school rhetoric teacher used to say? Again, this is not about using a loud voice. It is simply about using a normal audible voice and not rushing through the words. They are, after all, prayers, and prayers are worth praying. Deo gratias after the Epistle should sound like it means “Thanks be to God!,” and the same with Laus tibi, Christe.

Am I asking too much of these cute and sometimes clueless boys? No. I believe that those who train altar boys should teach them what the words mean, and teach them how to enunciate them and articulate them at a normal volume and a walking, not running, pace. Not:

P. Kyrie eleison.
S. Kyrie eleison.
P. Kyrie eleison.
S. Christe eleison.
P. Christe eleison.
S. Christe eleison.
P. Kyrie eleison.
S. Kyrie eleison.
P. Kyrie eleison.

Above all, at the end of the Offertory, these words should be distinct and audible at Low Mass:

Suscípiat Dóminus sacrifícium de mánibus tuis ad laudem et glóriam nóminis sui, ad utilitátem quoque nostram, totiúsque Ecclésiæ suæ sanctæ.

And moving into the Preface dialogue, it is totally unfitting to hear the following:

P. …per omnia saecula saeculorum.
S. Amen.
P. Dóminus vobíscum.
S. Et cum spíritu tuo.
P. Sursum corda.
S. Habémus ad Dóminum.
P. Grátias agámus Dómino Deo nostro.
S. Dignum et justum est.

The priest is inviting us, in one of the most beautiful phrases of the Roman liturgy, to “Lift your hearts on high!,” and the response should be in earnest: “We have lifted [them] up to the Lord!” Then, in a phrase rich with Eucharistic meaning: “Let us give thanks unto the Lord our God.” To which the response must be equally meaningful, as if the servers are senators speaking for a holy nation: “It is worthy and just.” These are not phrases to be rattled off under one’s breath; they are to be sounded forth in public.

The inaudibility of the servers, the disharmony it creates with the priest, and the lack of “purchase” it offers the congregation are matters that deserve to be taken seriously by the adult trainers who prepare the servers and the MCs who regulate the teams. This is not a difficult problem to correct, but it does require awareness, attentiveness, and follow-through, together with positive reinforcement (“Johnny, it was great how you spoke your responses so clearly today. Keep it up!”)

Haste in Clerical Recitation of Texts

A related matter of concern is the post-Summorum reappearance of clergy who habitually rush through the Low Mass. As far as I can tell, we are dealing in most cases with genuinely devout men who intend no disrespect to Our Lord and no disedification to the faithful. Nevertheless, machine-gun Latin —

Paternoster,quiesincælis:Sanctificéturnomentuum:Advéniatregnumtuum:Fiatvolúntastua,sicutincælo,etinterra.Panemnostrumquotidiánumdanobishódie:Etdimíttenobisdébitanostra,sicutetnosdimíttimusdebitóribusnostris.Etnenosindúcasintentatiónem.

AgnusDei,quitollispeccátamundi:miserérenobis.AgnusDei,quitollispeccátamundi:miserérenobis.AgnusDei,quitollispeccátamundi:donanobispacem.

Dómine,nonsumdignus,utintressubtectummeum:sedtantumdicverbo,etsanábituránimamea.Dómine,nonsumdignus,utintressubtectummeum:sedtantumdicverbo,etsanábituránimamea.Dómine,nonsumdignus,utintressubtectummeum:sedtantumdicverbo,etsanábituránimamea.

— does not carry any conviction of being speech truly addressed to the face of a living Person with whom one is communicating, as two friends would talk to one another, nor, for this reason, can it in fact increase the devotion of the speaker or of the listeners. It seems, on the contrary, to be a lost opportunity on the part of both priest and people for the intensification of acts of adoration, faith, humility, contrition, and other virtues. In spite of the daily repetition of the Mass, we could truthfully apply to its celebration the familiar words of the Quaker who said: “I shall pass this way but once; any good that I can do or any kindness I can show to any human being, let me do it now. Let me not defer nor neglect it, for I shall not pass this way again.” This particular Mass will never be repeated, nor will this particular congregation assist at it. And as we know from the dogmatic theologians, the subjective devotion of the priest and of the people have a role to play in the spiritual fruitfulness of the Mass.

Perhaps the most germane statement made on this subject is St Francis de Sales’s: “Beware of it [haste], for it is a deadly enemy of true devotion; and anything done with precipitation is never done well. Let us go slowly, for if we do but keep advancing we shall thus go far.”

Dom Chautard, author of The Soul of the Apostolate — one of the few truly essential spiritual books written in the past century — has a lot to say on this subject. The author spends several pages unpacking the meaning of the prayer said before the Divine Office, in which the cleric asks for the grace to recite it digne, attente, devote, worthily, attentively, devoutly:

DIGNE. A respectful position and bearing, the precise pronunciation of the words, slowing down over the more important parts. Careful observance of the rubrics. My tone of voice, the way in which I make signs of the Cross, genuflections, etc.; my body itself: all will go to show not only that I know Whom I am addressing, and what I am saying, but also that my heart is in what I am doing. What an apostolate I can sometimes exercise [this way]! …

DEVOTE. This is the most important point. Everything comes back to the need of making our Office and all our liturgical functions acts of piety, and, consequently, acts that come from the heart. “Haste kills all devotion.” Such is the principle laid down by St. Francis de Sales in talking of the Breviary, and it applies a fortiori to the Mass, Hence. I shall make it a hard and fast rule to devote around half an hour to my Mass in order to ensure a devout recitation not only of the Canon but of all the other parts as well. I shall reject without pity all pretexts for getting through this, the principal act of my day, in a hurry. If I have the habit of mutilating certain words or ceremonies, I shall apply myself, and go over these faulty places very slowly and carefully, even exaggerating my exactitude for a while.
          Fill my heart with detestation for all haste in those things where I stand in Your place, or act in the name of the Church! Fill me with the conviction that haste paralyzes that great Sacramental, the Liturgy, and makes impossible that spirit of prayer without which, no matter how zealous a priest I may appear to be on the outside, I would be lukewarm, or perhaps worse, in Your estimation. Burn into my inmost heart those words so full of terror: “Cursed be he that doth the work of God deceitfully” (Jer 48:10).

Another classic text, The Hidden Treasure by Saint Leonard of Port Maurice, counsels the priest in the following words:

Use all diligence to celebrate with the utmost modesty, recollection, and care, taking time to pronounce well and distinctly every word, and perfectly to fulfill every ceremony with due propriety and gravity; for words ill articulated, or spoken without a tone of meekness and awe, and ceremonies done without decorum and accuracy, render the divine service, instead of a help to piety and religion, a source of distress and scandal. Let the priest keep the inner man devoutly recollected; let him think of the sense of all the words which he articulates, dwelling on their sense and spirit, and making throughout internal efforts corresponding to their holy suggestions. Then truly will there be an influx of great devotion into those assisting, and he will obtain the utmost profit for his own soul.

There is no question that a reverent Low Mass Mass can be offered in 30 minutes by a priest whose Latin flows well, who is extremely adept at the ceremonies, and who knows many of the prayers by heart. It is also true that sometimes Low Mass takes longer than it should because the celebrant is still learning the ropes and has not yet “mastered” the liturgical form. But regardless of the total duration, any appearance of rushing in words or gestures is never edifying and always detracts from the dignity and beauty of the celebration — and consequently from the prayerfulness it is meant to induce as well as the spiritual fruit likely to be derived from it.

Little things make a difference in the spiritual life; why would it not be the same in the greatest act of worship we can offer to God, the Holy Sacrifice of the Mass? For a long time Catholics have fought simply to have access to the old Mass, an immense reservoir of grace, doctrine, and godly piety. We should not stop fighting for that access if we do not yet enjoy it, but now that we are some years down the road from the Mass’s reintroduction on a wider scale, it is time to correct the bad habits into which we may have inadvertently slid.

Some may be wondering: Can we possibly concern ourselves with such matters when the Church on earth seems to be falling apart in front of our very eyes? My view, however, is quite the opposite. This crisis we are living is a crisis of worldliness, of lukewarmness, infidelity, and apostasy. The ultimate solution to it is not investigations (however necessary), proclamations of doom and hand-wringing (however correct and satisfying), or a flurry of activism (however tempting). The solution begins and ends with drawing near to the Father and joining with the citizens of the fatherland. Now is the very best time to attend to the service of Almighty God in His holy sanctuary and to do what is right, because it is right, for the love and glory of God.