Michael Vanaman Church Visit #2 Into Latin

Church Name: St. John Cantius Church

Church Address: 825 N Carpenter St, Chicago, IL 60642

Date Attended: 17 April 2016

Describe the worship service you attended. How was it similar to or different from your regular context?

Here, I attended Latin mass which is naturally one of the most removed and different settings that one can have from the natural state of a fairly liturgical background. Such key differences include: the music they used was handcrafted by Mozart and was played professionally, the praising of God was not conducted nor participated by the congregation, and finally the words were deliberately not spoken in the vernacular. Protestant churches tend to emphasize the hearing of Scripture and the sermon as the proper understanding of it. Here, the sermon was dedicated to explaining the necessity of revealing beauty in worship. In short, it was a form of justification for why Latin mass should still be offered as a something which will edify the people of the Church. Finally, the service took place in far more ornate and theologically-telling building than my usual church background. Here the history of the Church was beautifully illustrated throughout the building—showing the deep rooted history which formed and structures the Church to this day.

What aspects of Roman Catholic theology did you notice expressed in the service?

To some extent, I believe I saw an emphasis on maintaining the sacredness of mass and the Eucharist over a presentation of more clearly stated form of worship. Whether this does or ought to characterize Roman Catholic theology I cannot say, however, it seems that this has been a problem historically which has not fully been addressed. The most interesting evidence I had to observe was the common attenders of the service—specifically the families with their children. I watched mother's scold their children for incorrectly performing the proper respects to the alter or by being a bit too rambunctious. The children, it seemed, had little understanding of why or what called them for such respect and—if I may extend this a bit further—I am not sure that the parent's were all that better off. Nonetheless, I came away from the service feeling that many treated the alter with a sense of duty rather than a sense of true reverence from the heart. Thus this is not necessarily an aspect of Roman Catholic theology but perhaps a trend that I see—there seems to be an emphasis on the sacred over and beyond making the message clear to all. But such is likely the case of temple work in Israel—it was up to the community to explain and inspire awe in the next generation such that their worship and their Tradition would be edifying and participated with true reverence. As a fellow student learned (Darren) through conversing with a Franciscan monk,  by preserving Latin for usage in the mass, Roman Catholic's believe that the mass is made all the more sacred since Latin is reserved for this sacred moment. The question of sacred over congregational participation remains an open one for me currently.

What aspects of Scripture or theology did the worship service illuminate for you that you had not perceived as clearly in your regular context?

Again, the most palpable question that has currently arisen for me is the Scriptural understanding of sacred space and sacred tools to conduct sacred work in those sacred places. Words in of themselves are tools which we most readily use to convey ideas and images. If mass is truly sacred, then it would seem that Latin is a tool for the Church to make mass all the more sacred since Latin is reserved for ecclessial use at this point in time. Nonetheless, I feel as though the mass smacks of traditionalism gone wrong and I cannot fully place my finger on why I had this volatile reaction against this mass. I know Latin to some extent so this mass was not entirely foreign to me—nonetheless, I do not know if I can fully latch onto the idea that Latin should be elevated so highly while the Orthodox cling to their Greek and the Protestants the universal message which must be delivered across the boundaries of language. Thus, theologically, perhaps Protestants tend to view language as barrier which impedes spread of the Gospel and erects barriers to unity—meanwhile Catholics, if this view is correct, seem to view language as tools which can be set aside to give the proper sense of respect and reverence to a holy moment—the giving of the Eucharist. This is not so much a theological aspect as much as it is a theological debate that I had not necessarily encountered and, perhaps, is not truly a conversation being had at all. Nonetheless, I perceive the debate, if it exists, extends beyond just the forms of Latin mass. 

Clare Hudson - Church Visit #2 (Tridentine Mass)

Saints Peter and Paul Catholic Church

36 N Ellsworth St, Naperville, IL 60540

April 17, 2016

1. I go to an Anglican Church, and the loose structure of this service and mine were very similar.  First the priests processed down the aisle with the crucifix, then there was plenty of song, the head priest gave a little sermon, collection was taken, communion was performed, and then after a time of call and response we were dismissed.  The aspects that differed were the long list of priestly duties to be performed, traditions, and the fact that the service was in Latin and almost impossible to follow.  The priest had essentially a set choreography of motions to make during the whole service.  I had an Latin/English Traditional Mass booklet that showed a play by play of what the priest was doing, and at a couple points it even described the silent prayer that the priest had to pray.  The music of the Latin Church is not songs but words chanted almost constantly.  A few traditions that I noticed were the shaking/blessing of holy water by the priest on the congregation after the procession and great care of the table of the Eucharist (incense was shaken over the sacraments and the priest even kissed it at one point).  
2. The most prominent feature that I noticed theology wise was the attention paid to communion.  The entire structure of the service revolved around it.  After the Priest went through the motions of sanctifying himself and the congregation, he had to begin preparing the sacraments for communion, then he gave a short little speech and continued blessing the sacraments.  At least half of service was devoted to communion and post-communion as described in my booklet.  It was very clear that the Catholics view communion as more sacred than Protestants, that they view it as the actual body of Christ once it has been blessed.  Many members of the congregation appeared in the service a little before they were allowed to take communion, as if they came to get their weekly Jesus pill that will sanctify them until next week.  Also the fact that it was in Latin and not vernacular shows that the church has a high language.  All the attention payed to tradition from bowing at the pews before entering to the chanting contrasted to the five minute passage reading and words of wisdom in english was so unlike Protestantism that it could only be the tradition loving Catholics.
3. As I could not understand what was being said for the majority of the service, I did not feel as though anything was illuminated for me by words of speech.  I did feel a great respect for the early church and tradition, especially when the Nicene Creed was in the program, but to be honest I felt very un-illuminated in both scripture and theology.  I could not understand the scripture being read, and the one time that english was used it was spoken quickly and the sermon had as much value placed on it tonally as did the scripture.  While I did find the chanting and bowing at the pews to be both very respectful and demonstrative of a theology of the sacredness of scripture, words, and the church, I felt tension.  This respect is beautiful and had the potential to make me feel enlightened except for the fact that it almost felt as though these things were done half-heartedly. 

Johanna Depenthal – Church Visit #2

Church Name: Our Lady Immaculate Church

Church Address:

410 Washington Boulevard,

Oak Park, IL 60302

Date attended: Sunday 17 April 2016, 7:30 a.m.

Describe the worship service you attended.  How was it similar to or different from your regular context?    

Stepping from the sunny streets of Oak Park into Tridentine Mass at Our Lady Immaculate was like crossing the threshold to a more ancient world.  After I donned a lace head covering provided in the lobby, we stepped into the quiet sanctuary, where despite the early hour about 60 people were kneeling in silent adoration of the altar before the service.  The congregation was a diverse assortment of people of apparently Irish, Italian, Southeast Asian, and Hispanic descent.  While largely composed of older individuals or couples, there were also a number of families with young children.  Even youngest girls wore hats or lace head coverings.  The priest soon entered and began offering the Mass in such a low and mumbling voice that any hope of following along in the service was soon lost.  The sermon address was delivered by a different priest, who preached on the life of the good shepherd Bishop Marcel Lefebvre, founder of the Priestly Society of St. Pius X, on the occasion of the 25^th anniversary of his death.  The only music in the entire service was a single sung phrase during the recessional, and the only part of the service besides the sermon in English was a series of Hail Marys prayed at the end of the service.        

What aspects of Roman Catholic theology did you notice expressed in the service?

Unlike Mass at St. Michael’s Catholic Church, Tridentine Mass at Our Lady Immaculate clearly demonstrated that the Mass is directed not towards the congregation, but to the offering of the Eucharist.  Even at times when the priest was facing the congregation for the exchange of “Dominus vobiscum”/“Et cum spiritu tuo,” he avoided eye contact, remaining in an almost trance-like state of mysticism.  The hierarchical nature of the Church was highlighted by the congregation’s almost total lack of spoken response in the service: it seemed that the role of the congregation was almost not so much to directly participate, but rather to provide spiritual support for the priest as offered the Mass before God.  It was also interesting to note that the one part of the Mass deemed appropriate to translate into the presumably more accessible English was not the Lord’s Prayer, but the Hail Mary, highlighting again the importance of Marian adoration in the daily life of many conservative Catholic believers.   

What aspects of Scripture or theology did the worship service illuminate for you that you had not perceived as clearly in your regular context?

Like nothing else, the service emphasized the crucial role of tradition in the Catholic Church.  The churches of the Society of St. Pius X are so concerned about maintaining the purity of tradition, specifically as expressed in the Tridentine Mass, that they are willing to condemn the entire Church hierarchy and sever themselves from the Church’s authority in an attempt to protect it.  After an extensive survey of Bishop Lefebvre’s life and work, the priest concluded his sermon by reading a November 21^st, 1974 address by Bishop Lefebvre.  In his address, Lefebvre quotes Galatians 1:8 in order to call an anathema upon the Pope for the accepting the “reforms” of the Second Vatican Council.  Interestingly, the priest had earlier praised Bishop Lefebvre for defending papal infallibility, a position apparently irreconcilable with the Society of St. Pius X’s subsequent decision to schism from the Catholic Church over pope-instituted reform.

Ej Barracoso - Church Visit #2

Western entrance prior to Mass

Before the altar, after Mass had ended

Church name: Saints Peter and Paul Catholic Church

Church address: 36 N. Ellsworth St., Naperville, IL 60540 

Date Visited: April 18, 2016 - 5:30 PM

Describe the worship service you attended. How was it similar to or different from your regular context.

As I rounded the corner on to Benton St. in suburban Naperville, the silhouette of the southwestern spire with the cross furnished at its pinnacle loomed over trees and I figured I was at my destination. It had been a while since I had seen a church with as much architectural prowess as Sts. Peter and Paul Catholic Church. Etched arches on the entrances depicted characters of the Bible; multiple signs of the church from the cross to the chi-ro strewn about the walls and steeples; stain glass windows running from corner to corner of each wall; all had deliberate intentionality when adding it in to this church. It appeared that as much thought and devotion was put into this church as any given E. Orthodox church, who are known for receiving deep ministry from their home church buildings.

Aside from the obvious Latin discourse and the away-facing priest and clergy, the intentionality of the art and architecture were aspects of Sts. Peter and Paul from which I could not peel myself away. This happened also in my visits to E. Orthodox churches as part of a class on E. Orthodox theology: complete and total captivation by the artwork presented. Perhaps this stems from being a so-called "visual learner"; however, I'd be remiss to not attribute at least part of it to a lack of visual stimulation at the protestant churches I have attended since high school. 

As I had mentioned in my last journal entry, Church of the Resurrection is an Anglican church with charismatic tendencies. Yet, even though Rez is Anglican (typically a high-church denomination as I have observed), visual ministry is not one of its most energizing characteristics. Though their was certainly a language barrier, I believe was ministered more in this visit to Sts. Peter and Paul than to my visit to St. Michael in downtown Wheaton, quite possibly due to the visual stimuli of and within the church building.

What aspects of Roman Catholic Theology did you notice expressed in the service?
One thought that further developed from my last journal entry was the Catholic Church's focus not just on the Cross and the death of Jesus, but on the Passion narrative as a whole. Again, it's difficult to step away from the art and architecture of this building. Along the inside walls were mounted paintings of Jesus in the Passion narrative. The whole story was unfolding on the sides of the sanctuary as I could witness the confrontation in the garden of Gethsemane, to Christ's carrying of His Cross to His own death. 

Walking around after Mass to examine these paintings allowed me to remember that similar paintings exist in the Catholic churches I attended as a child with my parents. So, not only were crucifixes the focal point of the Catholic churches I have attended during the span of this class and also of the churches I grew up in as a child, one is drawn into this climactic juncture by the narrative of Christ's passion. If the Crucifixion of Christ is the sharp end of the sword of Catholic soteriology, then the passion narrative is the edge that one can follow from the hilt to the tip.

What aspects of Scripture or Theology did the worship service illuminate for you that you had not perceived as clearly in your regular context?
Something I was able to reflect on during Mass was how unimportant the sermon was in light of the Catholic liturgy. In my protestant contexts, and even at Rez, the pastor and the sermon are so central to one's experience on Sunday mornings - to many, that is why they go to church: to receive words of encouragement and/or exhortation to focus on during the week until they return to hear their pastor speak once more. Apart from the homily, the next prominent aspect of ministry in my protestant contexts is the musical worship of the church. These are the big two, so to speak.

But, I've noticed that in Catholic churches, the whole liturgy is key to ministering to any one individual during Mass. It could be the responsorial psalms, the Scripture readings, set times of prayer led by a deacon/deaconess, or another facet of Catholic liturgy - the breadth of Catholic liturgical ministry is truly one of its greatest strengths.

Nate Heeren - Church Visit #2

Church name: Saints Peter and Paul Catholic Church

Church address: 36 North Ellsworth St, Naperville, IL 60540

Date attended: 4/17/2016

Describe the worship service you attended. How was it similar to or different from your regular context?

I attended the evening Tridentine Mass, and the differences from my ordinary context were certainly very pronounced. Walking up to the church itself, I was floored by the massive bell tower and ornate facade. The inside was also very impressive, featuring large decorated windows and ribbed vaulting to name just a few features. It makes my own church seem very humble and plain by comparison.

The service was, of course, conducted in Latin, although not entirely--the homily and its accompanying Scripture reading was given in English. While my church spurns contemporary music in favor of hymns, I was a bit surprised that the Ss Peter & Paul service did not even feature the latter, so that there was no joint singing of worship songs. There was a great deal of chanting, however, though mostly by a priest in the rear of the sanctuary.

As for the similarities, the attendees were fairly diverse in age, mostly white, and by my estimation mostly middle class. It's interesting that in terms of demographics, my church and Ss Peter & Paul were incredibly similar.

What aspects of Roman Catholic theology did you notice expressed in the service?

Roman Catholic theology emphasizes its desire for the laity to understand the messages being communicated and symbolism underlying its homilies and rituals, rather than simply participating by showing up and going through the motions. This was likely one of the reasons that Latin was made non-mandatory by Vatican II, since it is a problem when the service becomes more rote memorization and recitation than internalizing. I think Ss Peter & Paul was trying to uphold that understanding by providing booklets featuring both the Latin and the English translations as well as accompanying explanations to help the attendee follow what is going on in the service and know what it means.

One example of the booklet's explanations: “☩ indicates that the priest makes the Sign of the Cross. During the Mass he makes the Sign of the Cross 52 times, the emblem of the bloody Sacrifice of the Cross, which the Mass represents and renews.” Because of this special provision for understanding, I think the Tridentine Mass has equivalent potential to non-Latin services for spiritual edification.

What aspects of Scripture or theology did the worship service illuminate for you that you had not perceived as clearly in your regular context?

The service made liberal use of incense, which made me think about how it was trying to convey not just mental knowledge but a spiritual experience. This is something of an ironic twist in my case, as my normal context can often feel like it focuses solely on the head knowledge aspect, even though (as I understand it) part of what has long defined Protestantism, sometimes even against Catholicism, is the search for authentic spiritual experience. Thus the service reminded me that this experiential quest is not exclusive to Protestantism, and that it is worth pursuing, though in a qualified way.

When the congregation was going forward to receive the Eucharist, the variety in ages and walks of life was especially striking to me due to the formal and “high church” nature of the service. Though this diversity was certainly limited, it was nevertheless an encouraging reminder to me of the heterogeneity of the Church, extending across both cultures and time.

Dai Li- Church Visit #2

Church name: St. John Cantius Church

Church address: 825 N Carpenter St, Chicago, IL 60642

Date attended: 10 April 2016

Describe the worship service you attended. How was it similar to or different from your regular context?

The major differences between the Latin mass at St. John Cantius and the new mass at St. Michael’s , in my opinion, are at least two. First, St. John Cantius is much more decorated than even the St. Michael’s, a church full of stained glasses, stations of the cross and many other architectural decorations. St. John Cantius looks very grand, with more sophisticated and probably expensive decorations. The altar looks just… crazy; and there is the relic of a saint I don’t know too much about on the side, and they even have a small museum for a bunch of other relics! Of course, the difference is not just appearance. The atmosphere of the mass is also very different. The new mass is full of call and response, or interactions between the priest and the people; the Latin mass, however, only minimally engages the audience. Most of the mass is spent in the inaudible prayers of the priest.

What aspects of Roman Catholic theology did you notice expressed in the service?

That the mass is a sacrifice. It is done through a intercessory who acts on Christ’s behalf between God and the people. The priests do not engage too much with the people, because the focus is to prepare himself and so he can be a better advocate that facilitates the union between God and people. Furthermore, that Latin plays a very important role in Catholic liturgy. Furthermore, the importance of Latin for learning Catholic theology. Throughout the service, I tried to use my beginning level Latin to follow what the priest was saying (when I could hear him). However, I was constantly frustrated because my Latin was not good enough to keep up with the priest. In my frustration, however, I was reminded that the mass was in Latin because Latin was, or even still is, the language of the Catholic Church. Numerous important figures of the Catholic Church spoke and wrote in this very language.

What aspects of Scripture or theology did the worship service illuminate for you that you had not perceived as clearly in your regular context?

This might be ironic, but the general silence of the Latin mass was especially illuminating for me. I remember after my first visit to St. John Cantius, I went back home still confused by how few audible words are said during the whole mass. I found a blog post by Dr. Peter Kwasniewski (http://www.newliturgicalmovement.org/2015/01/the-silence-of-canon-speaks-more-loudly.html#.VxRvjJMrJE7), and in it he made three points I think are very helpful: 1) the silence emphasizes the infinity and transcendence of God, whose Being is beyond human verbal expressions; 2) the silence helps create a dramatic contrast for the Eucharist, especially when the bells rung as Christ is being lifted up by the priest; this dramatic contrast speaks to the grandeur of the person and work of Christ; and, 3) the silence makes sure that enough time is given to the second and essential part of the mass: the liturgy of the eucharist; the new mass tends to spend too much time in the calls and responses during the first part (the liturgy of the word), at the cost of cramming the second part within twenty minutes. My experience in St. John Cantius has consolidated my agreements with these three points.

Brady Woods – Church Visit #2

Church name: St. John Cantius Church

Church address: 825 N Carpenter St, Chicago, IL 60642

Date attended: 17 April 2016

Describe the worship service you attended. How was it similar to or different from your regular context?

We attended the Tridentine mass at St. John Cantius Church. Although this was my second time attending extraordinary mass at this particular church, it still felt extremely other-worldly. Although the Anglican church I attend is liturgical, it was only incidentally similar. Almost the entirety of this service was in Latin, with the theoretical exceptions of the homily and the recessional. I say theoretical because the supposed ‘homily’ consisted of the Priest declaring how the building had won an online award for the most beautiful church in the USA and then talking for two minutes about the importance of beauty for the glory of God and edification of the church, and half of the recessional was in Latin. Further, the church seemed to be much more of an economic agent than the church I attend; it was selling materials about the Latin mass, and The Cantian had a number of advertisements, including for Roman Catholic online dating in Illinois, a plumber and mortgages.

What aspects of Roman Catholic theology did you notice expressed in the service?

A significant aspect of Roman Catholic theology I noticed during the service occurred while observing the long line of people around the church lined up for confession. Although I have visited a number of Roman Catholic churches, this was the first time I was able to observe the confessional booths being used. Another aspect I noticed was the deep reverence, even compared to ordinary mass, which was shown towards the Eucharist as the presence of Christ. Whereas in most Roman Catholic churches I have been in, the congregants would sit for most of the serving of the Eucharist, here they remained kneeling, except when they stood to receive it.

What aspects of Scripture or theology did the worship service illuminate for you that you had not perceived as clearly in your regular context?

The church was indeed as beautiful as online voters apparently thought it was, and illustrated to me the glorious beauty of the bride of Christ. Much of my church experience growing up in a baptist community seemed to emphasize the continued ‘dirtiness’ of the Church in the present, which was and is certainly true in a certain sense. St. John Cantius Church shows the other side of the paradox which should also be realized: the Church is the Bride of Christ, washed and made good, true and beautiful.

Yet the choice of icons and music which were labelled as “beautiful” to the exclusion of other a icons and music worried me. Why are Mozart’s music and European Jesus icons more beautiful than, say, Zbigniew Priesner’s music and Giuliani’s native American Jesus icons? Why prefer Latin over Greek? The selection of certain things as beautiful seems to be tied closely to the historically powerful, which is deeply troubling. This service, then, brought to the surface difficult questions about how to think about historical power and theology.