ÿþ <html> <head> <meta http-equiv="Content-Type" content="text/html; charset=utf-8"> <title>Summary of Articles May 2000</title> <base HREF="http://www.saintjohnsabbey.org/worship/worship/may2000a.html"> <meta http-equiv="Description" NAME="description" CONTENT="Worship is an ecumenical journal devoted to the study of liturgical theology and practice, concerned with the interface of Christianity and culture. Worship is published by the monks of Saint John's Abbey, Collegeville, Minnesota."> <meta NAME="keywords" http-equiv="Keywords" CONTENT="ecumenical,liturgy,theology,culture,worship,Collegeville,eucharist,monks,Catholic,Seasoltz,Kacmarcik,art,music,church"> </head> <body bgcolor="#FFFFF0" marginwidth=25 marginheight=10 leftmargin=25 topmargin=10> <h2>WORSHIP Volume 74, Number 3&nbsp; May 2000</h2> <p><b><i>Richard S. Vosko</i><br> A House for the Church:<br> Structures for Public Worship in a New Millennium, pp. 194 - 212.</b> </p> <p><i>Summary</i>. Our houses of prayer are much like our homes, says Richard Vosko. They are places of public and private prayer and life-cycle celebrations. They trigger memories of yesterday and dreams for better tomorrows. But these buildings sometimes come apart. Although they once seemed fastened to solid foundations, they now appear to be on unstable footings as people quarrel over their purpose, their designs and their contents. Vosko invites readers to think about the house of God as a house for the church, adding that our holy edifices can express infinite possibilities when they reflect who we are and what we might be. </p> <p>In approaching his topic, Vosko first addresses what he refers to as the bridging of tradition and vision. Here, he recognizes that the tension over church buildings is caused in general by differences in opinion among those who wish to maintain the past at all costs and those who are ready to move forward. In response to this tension, Vosko writes that we need to remember the narrative of the paschal event and be mindful that the manner in which it is remembered and enacted needs ongoing resuscitation. He then suggests ways to understand how a house for the church can serve the memorialization of the paschal narrative.</p> <p>Vosko continues by naming some of the polemical issues surrounding the environment and art for Catholic worship. In particular, he discusses various aspects of the setting for public worship and the settings for private or popular devotions. Vosko concludes by describing areas which deserve our attention as we advance the liturgical movement into a new age. He then suggests that a National Catholic Pastoral on the Liturgy, a think tank on Catholic creativity and imagination, the study of worship and the arts in schools of theology and seminaries, training for design professionals, and the development of a television network by the National Conference of Catholic Bishops would prove helpful to the conversation. </p> <p><b><i>Paul S. Minear</i><br> The Home of the <i>Our Father</i>, pp. 212 - 222.</b> </p> <p><i>Summary</i>. Paul Minear observes that scholars have come to recognize the cogency of three convictions in their study of ancient texts. First, the language a community uses reveals the space in which it lives, the land it claims as home. Second, that language is expressed most clearly and succinctly in the prayers it uses most frequently. Third, a sustained listening to such prayers provides clues to the distinctive character of the community and to the location of its homeland.</p> <p>In this essay, Minear seeks to illustrate and test these convictions by listening to the <i>Pater Noster</i> or the Lord's Prayer, as recorded in the Gospel of Matthew and used in the Matthean church. In this regard, he examines Matthew's understanding of each of the seven petitions of the prayer. Minear's study leads him to conclude that every word in the Lord's Prayer reflects the vocabulary of the entire Gospel, a vocabulary that, in turn, reflects the language that is native to this author and to his community. </p> <p><b><i>Paul J. Philibert</i><br> Is There Still a <i>Canticum Perenne</i>?<br> Where Can It Be Found?, pp. 223 - 236. </b></p> <p><i>Summary</i>. The image of liturgical prayer expressed in the Constitution on the Sacred Liturgy is that of a "hymn" introduced by Jesus Christ into this earthly exile to be sung throughout all ages in the realms above. Paul Philibert comments that this notion of a "hymn" imported by Christ posits the integrity of liturgical action as rooted in God's initiative. He adds that we enter the song of Christ in this context to elevate our moral and spiritual lives into God's realm of divine communion.</p> <p>It is within this context that Philibert poses the question, Is there a <i>canticum perenne ecclesiae</i>? He urges that as American Catholics struggle as an ecclesiastical body to grapple with text and melodies, rite and formative environment, the <i>canticum Christi</i> must maintain its informing and contextualizing primacy over all our cultural and ritual expressions. In support of his thesis, Philibert offers stories about various communities of liturgical celebration to show that the "song of Christ" that God gives to the world is refracted through various cultural and human factors that are operative in particular locales. He then identifies the common factors evoked by the stories of these communities, which contribute to the honesty and depth of the church's integrity. </p> <p>Philibert continues with a discussion of some summary criteria that seem to be widely accepted now by the majority of Catholic church musicians and which have a lot to do with shaping a worthy vehicle for the <i>canticum Christi</i>. Finally, as a result of his personal reflection on the question of whether there is a <i>Canticum Perenne</i>, Philibert outlines certain principles he believes are important for the pastoral life of the church.</p> <p><b><i>Wanda Zemler-Cizewski</i><br> The Eucharist and the Consequences of Celiac Disease:<br> A Question of Access to Holy Communion, pp. 237 - 247. </b></p> <p><i>Summary</i>. Wanda Zemler-Cizewski examines the problem presented by celiac disease in persons otherwise able and permitted to receive communion. Those who have celiac disease are unable to tolerate gluten and must, therefore, abstain totally from wheaten bread, including traditional altar bread. The predicament of such persons has received little attention in the literature of canon law and liturgical studies. This essay is intended to identify issues associated with this situation and investigate possible solutions. </p> <p>Zemler-Cizewski's analysis begins with a summary of the current norms governing access by persons with celiac disease to the sacrament of the altar. She then looks at the implications of these norms for Roman Catholic laypersons. The final aspect of her investigation focuses upon the special problem presented by the celiac condition in priests and candidates for the priesthood. </p> <p>At the end of her essay, Zemler-Cizewski acknowledges that the letter issued by the Congregation for the Doctrine of the Faith in 1994 regarding the use of low-gluten altar bread and <i>mustum</i> as a matter for celebration of the Eucharist has in practice settled the question for celiac sufferers. While she admits this point, Zemler-Cizewski explores what in theory might be possible grounds on which the question might be reopened, so as to make gluten-free bread valid matter for the host. </p> <p><b><i>Nathan D. Mitchell</i><br> The Amen Corner, pp. 248 - 256.</b> </p> <p><i>Summary</i>. Nathan Mitchell considers the commentaries of Peter Singer and Peter Unger on world poverty and hunger and suggests that the moral challenges posed by these two ethicists lead one to ask a simple question: What if "charity" is not optional for Christians? Mitchell further asks whether "doing" Eucharist is contingent upon what we "do" with the appeal-envelope and accompanying request for a contribution to the poor. He comments that we live in an age when, more often than not, ethical questions are economic ones. He adds that while we do not often think about the connection between economics and Eucharist, we really <i>should</i>.</p> <p>Mitchell opines that the most serious threat to Eucharist as we move into the third millennium is the ethical emptiness, the moral absurdity, of most of our so-called "liturgical"and "sacramental" agendas, including, for example, thinking it is more important to "console Christ the prisoner in the tabernacle" than to feed the hungry. Mitchell sees the greatest threat to Christian Eucharist as being precisely the moral numbness that deadens us to God's presence in the world's least and littlest, its more vulnerable.</p> <p>In conclusion, Mitchell reminds us that real presence, as Catholic tradition has understood it for centuries, means that Christ continues giving <i>life</i> to the world by giving <i>himself</i> to the world. He gives that life abundantly, lavishly, promiscuously ýÿ in us, as us. Jesus is the one who becomes the very people he saves ýÿ the body of Christ, member for member. Real presence, Mitchell says, exists for the sake of making real people ýÿ people who die and rise daily with Christ, people who know firsthand that "to receive in truth the Body and Blood of Christ given up for us, <i>we must recognize Christ in the poorest</i>." </p> <b><p>Music Reviews</p> <p><i>Fountain of Life</i> by Margaret Rizza. Kevin Mayhew Limited, Great Britain. Full score with instrumental parts; Cassette; Compact disc, 1997. Review by Judith M. Kubicki, C.S.S.F., pp. 257 - 259. </p> <p><i>Let All Creation Sing!</i> By Paul A. Tate. World Library Publications, Schiller Park, Illinois. Songbook ($8.00); Music Collection ($15.00); Cassette ($11.00); Compact Disc ($16.00), 1999. Review by Judith M. Kubicki, C.S.S.F., pp. 260 - 262. </p> <p><i>Morning Prayer, Evening Prayer II</i> by Gregory Norbet. Oregon Catholic Press, Portland, Oregon. Meditation Book ($8.95); Guitar/Choral Book ($4.95); Stereo Cassette ($10.95); Compact Disc ($16.95), 1998. Review by Judith M. Kubicki, C.S.S.F., pp. 262 - 264. </p> <p><i>Lead Us to the Water</i> by Tom Kendzia. Oregon Catholic Press, Portland, Oregon. Choral Songbook ($8.95); Stereo Cassette ($10.95); Compact Disc ($15.95), 1998. Review by Judith M. Kubicki, C.S.S.F., pp. 264 - 266.</p> <p>Book Reviews</p> <p><i>Religion and the Body</i>. Edited by Sarah Coakley. Cambridge: Cambridge University Press 1997. Pages, xvii + 312. Cloth, $69.95. ISBN: 0-521-36669-0. Review by John D. Witvliet, pp. 266 - 268.</p> <p><i>A Cathedral Renewed: St. Macartan's, Monaghan</i>. Edited by Eltin Griffin, O. Carm. Blackrock, Co. Dublin: The Columba Press 1998. Pages, 95. Cloth. ISBN 1-85607-7251-7. Review by R. Kevin Seasoltz, O.S.B., pp. 268 - 270.</p> <p><i>A World History of Christianity</i>. Edited by Adrian Hastings. Grand Rapids, Michigan: Wm. B. Eerdmans. Pages, xivýÿ594. Hardcover, $45.00. ISBN 0-8028-2442-0. Review by R. Kevin Seasoltz, O.S.B., pp. 270 - 272.</p> <p><i>A Royal "Waste" of Time: The Splendor of Worshiping God and Being Church for the World</i>. By Marva J. Dawn. Grand Rapids: Wm. B. Eerdmans 1999. Pages, viiiýÿ377. Paper, $18.00. ISBN 0-80284586-x. Review by James F. White, pp. 273 - 274.</p> <p><i>With Ever Joyful Hearts. Essays on Liturgy and Music Honoring Marion J. Hatchett</i>. Edited by J. Neil Alexander. New York: Church Publishing Incorporated 1999. Pages, 352. Paper, $24.95. ISBN 0-89869-321-7. Review by Bryan D. Spinks, pp. 274 - 275. </p> <p><i>The Encyclopedia of Christianity</i>. Volume 1 (A-D). Edited by Erwin Fahlbusch, Jan Lochman, John Mbiti, Jaroslav Pelikan, and Lukas Fischer. English-language editor, Geoffrey W. Bromiley. Statistical editor, David B. Barrett. Grand Rapids: Wm. B. Eerdmans/Leiden: Brill 1999. Pages, xxxviii + 893. Hardcover, $100. ISBN 0-8028-2413-7. Review by R. Kevin Seasoltz, O.S.B., pp. 276 - 277.</p> <p><i>On the Perception of Worship. The Ethnography of Four Christian Congregations in Manchester.</i> By Martin Stringer. Birmingham: University of Birmingham 1999. Pages, 238. ýÿ 16.99. ISBN: 0-902459-0. Review by Regis A. Duffy, O.F.M., pp. 277 - 278.</p> <p><i>The Torah's Vision of Worship</i>. By Samuel E. Balentine. Minneapolis: Fortress Press 1999. Pages, xiv + 266. Paper, $26.00. ISBN 0-892568-0. Review by Gerard S. Sloyan, pp. 279 - 280. </p> <p><i>Ascetic Eucharists</i>. By Andrew McGowan. Oxford: Clarendon Press 1999. Pages, 312. Cloth, $80.00. ISBN 0-19-826972-2. Review by Jeffrey Gros, F.S.C., pp. 281 - 182. </p> <p><i>Un popolo di sacerdoti: Saggio di liturgia fondamentale</i>. Biblioteca di Scienze Religiose, 155. By Stefano Rosso. Roma: Libreria Ateneo Salesiano 1999. Pages, 396. 40,000. Lire. Review by Kevin W. Irwin, pp. 282 - 284.</p> <p><i>Women Saints: Lives of Faith and Courage</i>. By Kathleen Jones. Maryknoll, New York: Orbis Books 1999. Pages, ix + 310. Softback $20.00. ISBN 1-57075-291-5. Review by Shawn Madigan, C.S.J., pp. 284 - 286.</p> <p><i>Women Deacons in the Orthodox Church: Called to Holiness and Ministry</i>. By Kyriaki Karidoyanes Fitzgerald. Brookline, Mass.: Holy Cross Orthodox Press 1998. Pages xxviii + 226. Paper, $14.95. ISBN: 1-885652-22-4. Review by Robert F. Taft, S.J., pp. 286 - 288.</p> </b> <p align="center"><a href="may2000.html">Worship May 2000</a> - <a href="index.html">Index of Issues</a> - <a href="../index.html">Worship</a></p> <address><small>Worship Magazine, Saint John's Abbey, Collegeville, MN 56321, Copyright: Saint John's Abbey,Collegeville, MN. HTML: Tom Gillespie. Comments or suggestions are appreciated: </small></address> <script type="text/javascript"> var gaJsHost = (("https:" == document.location.protocol) ? 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