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Be amazed at the 'wow' of God's gifts of love
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Enjoy the music at Mass? Hold your applause
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Father Kenneth Doyle
By Father Kenneth Doyle • Catholic News Service • Posted December 9, 2014
Q. I have noticed that when the choir does a piece of music differently or performs a song especially well, someone inevitably starts to applaud and the rest of the congregation follows suit. I think this detracts from the mood that the music has just created and interferes with the solemnity of the Mass. Is it just me, or should applause be reserved for musical performances outside of Mass? (Lilburn, Georgia)
A. The church has no specific "rules" for or against applause at Mass, so we are left to reason for ourselves according to what comports with the purpose and spirit of the liturgy. Fundamentally, I agree with your observation. Music during Mass, whether sung by the choir or by the congregation, is not a performance. It is meant to glorify God and sanctify the faithful. It is a form of prayer and should draw those present into deeper contact with the Lord.
All of which inclines me in the direction of Cardinal Joseph Ratzinger (later to become Pope Benedict XVI), who in the year 2000 wrote in "The Spirit of the Liturgy" that "whenever applause breaks out in the liturgy because of some human achievement, it is a sure sign that the essence of the liturgy has totally disappeared and been replaced by a kind of religious entertainment."
There are moments in certain liturgical celebrations when applause is welcomed, although not explicitly called for. For example, in the ordination of a priest, there is a point at which the congregation is invited to give its approval to the candidate "according to local custom," which in the United States usually results in applause.
Apart from such instances, it seems inappropriate during Mass to break the flow of the liturgy and spirit of prayer by clapping. Having said that, we are properly grateful to musicians and singers for adding beauty and reverence to the celebration of the Mass. Perhaps that gratitude could best be expressed once the closing hymn is completed — either by applause or by taking the time to compliment members of the choir personally.
Q. In the past, we celebrated every fall the feast of Christ the King. But I notice that now this feast is called "Christ, King of the Universe," and that prompts my question. The Nicene Creed says, "I believe in one God, the Father Almighty, maker of heaven and earth, of all things visible and invisible." It seems to me that this makes God the Father the King of the universe, not Jesus Christ.
We know very little of what's out there beyond ourselves in the entire universe. Are there other solar systems with living beings created by God? Did those planets and cultures need to be saved also, as Christ did for the earth's inhabitants? What is the basis for expanding the title of this feast? (Sturgeon Bay, Wisconsin)
A. You are correct as to the current title of the feast. In 1925, as a response to growing nationalism and secularism, Pope Pius XI instituted the feast of Christ the King. He wanted to highlight the fact that the kingdom of Jesus was one not of pomp and power but of love and service. It was then celebrated on the last Sunday of October.
In 1969 Pope Paul VI gave the feast a new title and a new date. It is now called formally the solemnity of Our Lord Jesus Christ, King of the Universe and is marked on the last Sunday of the liturgical year, one week before the first Sunday of Advent.
If you read further down in the Nicene Creed, it is said of Jesus that "through him all things were made," which I would take as a warrant for calling Christ the king of the universe itself, not just the sovereign of our small planet.
But your question raises an interesting topic: the possibility of intelligent life in other parts of the universe. On this matter, the church has no fixed position, and the current name for the feast makes no declaration.
The matter of extraterrestrial life is a scientific question, not a theological one. Nothing in the Scriptures confirms or contradicts the possibility. The part that fascinates me is whether such beings would be fallen or unfallen? Would they need redemption? Would the Son of God have visited them as he came to live with us? We don't know. What we know is that Jesus showed us how to live and offers to us a path to heaven.
Questions may be sent to Father Kenneth Doyle at askfatherdoyle@gmail.com and 40 Hopewell St., Albany, N.Y. 12208.
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Nazar (amulet)
A nazar (from Arabic نَظَر Arabic pronunciation: [naðˤar], word deriving from Arabic, meaning sight, surveillance, attention, and other related concepts) is an eye-shaped amulet believed to protect against the evil eye. The term is also used in Azeri, Bengali, Hindi, Kurdish, Pashto, Persian, Punjabi, Turkish, Urdu and other languages. In Turkey, it is known by the name nazar boncuğu (the latter word being a derivative of boncuk, "bead" in Turkic, and the former borrowed from Arabic), in Greece is known as mati (the evil eye). In Persian and Afghan folklore, it is called a cheshm nazar (Persian: چشم نظر) or nazar qurbāni (Persian: نظرقربانی). In India and Pakistan, the Hindi-Urdu slogan Chashm-e-Baddoor is used to ward off the evil eye. In the Indian subcontinent, the phrase "Nazar lag gai" is used to indicate that one has been affected by the evil eye.
It is commonly believed that the evil eye can be given in the guise of a compliment, signifying its connection to the destructive power of envy (for one's wealth, beauty etc.). Amulets such as the Nazar are used in accordance with common sayings such as "an eye for an eye", where another eye can be used to protect the recipient of the malefic gaze. The evil eye causes its victim to become unwell the next day, unless a protective phrase such as "With the will of God" ("Masha'llah" in Arabic) is recited. Among adherents of Hinduism and Islam in South Asia, when a mother observes that her child is being excessively complimented, it is common for them to attempt to neutralize the effects of the evil eye (nazar utarna) by "holding red chilies in one hand and circling the child's head a few times, then burning the chilies
A typical nazar is made of handmade glass featuring concentric circles or teardrop shapes in dark blue, white, light blue and black, occasionally with a yellow/gold edge.
Eye bead
The Turkish boncuk (sometimes called a göz boncuğu 'eye bead') is a glass bead characterized by a blue glass field with a blue or black dot superimposed on a white or yellow center. Historically old, the blue bead has gained importance as an item of popular culture in Modern Turkey. The bead probably originated in the Mediterranean and is associated with the development of glass making. Written documents and extant beads date as early as the 16th century BC. Glass beads were made and widely used throughout the ancient world: from Mesopotamia to Egypt, from Carthage and Phoenicia to Persia, and throughout the Roman imperial period.