Profanity is useful. People need those words to express things that cannot otherwise be expressed. There are times when the artful use of non-profanity works better and there are times when you simply must have the quick punch of a “bad” word. And to have profanity, you need to maintain at least a loose taboo on certain words.
But this is ridiculous:
I’ve been rather hesitant to say anything whatsoever about the recently released motu proprio, Summorum Pontificum, which allows for more liberal use of the Tridentine mass (in its 1962 form). I figured I had little to say that wouldn’t be said by others with greater eloquence. However, in the last few days I’ve read a number of articles that repeat common myths regarding the Roman mass in both its older and newer forms, and they’ve annoyed me sufficiently to provoke me to write (Exhibit A, Exhibit B). Someone may have already written or will write a better correction. If anyone happens upon one, let your fellow readers know by leaving a comment.
Readers of Stuff’s post on singing before/during/after communion may find these interesting.
[…]In any case, the first use of actuosa participatio, i.e., active participation, referred explicitly and exclusively to the restoration of the congregational singing of Gregorian Chant. In 1928, Pope Pius XI reiterated the point in his Apostolic Letter, Divini Cultus. Nineteen years after that, in the Magna Carta of liturgical reform, Mediator Dei, issued by Pius XII, the same term was used with the same meaning. So until the Second Vatican Council, the term “active participation” referred exclusively to the singing of Gregorian Chant by the people.
42. In the ars celebrandi, liturgical song has a pre-eminent place. (126) Saint Augustine rightly says in a famous sermon that “the new man sings a new song. Singing is an expression of joy and, if we consider the matter, an expression of love” (127). The People of God assembled for the liturgy sings the praises of God. In the course of her two-thousand-year history, the Church has created, and still creates, music and songs which represent a rich patrimony of faith and love. This heritage must not be lost. Certainly as far as the liturgy is concerned, we cannot say that one song is as good as another. Generic improvisation or the introduction of musical genres which fail to respect the meaning of the liturgy should be avoided. As an element of the liturgy, song should be well integrated into the overall celebration (128). Consequently everything – texts, music, execution – ought to correspond to the meaning of the mystery being celebrated, the structure of the rite and the liturgical seasons (129). Finally, while respecting various styles and different and highly praiseworthy traditions, I desire, in accordance with the request advanced by the Synod Fathers, that Gregorian chant be suitably esteemed and employed (130) as the chant proper to the Roman liturgy (131).
[…]
62. None of the above observations should cast doubt upon the importance of such large-scale liturgies. I am thinking here particularly of celebrations at international gatherings, which nowadays are held with greater frequency. The most should be made of these occasions. In order to express more clearly the unity and universality of the Church, I wish to endorse the proposal made by the Synod of Bishops, in harmony with the directives of the Second Vatican Council, (182) that, with the exception of the readings, the homily and the prayer of the faithful, it is fitting that such liturgies be celebrated in Latin. Similarly, the better-known prayers (183) of the Church’s tradition should be recited in Latin and, if possible, selections of Gregorian chant should be sung. Speaking more generally, I ask that future priests, from their time in the seminary, receive the preparation needed to understand and to celebrate Mass in Latin, and also to use Latin texts and execute Gregorian chant; nor should we forget that the faithful can be taught to recite the more common prayers in Latin, and also to sing parts of the liturgy to Gregorian chant. (184)
I’m a gangster, I’m a straight up G.
The gangster life is the life for me!
Shooting people by day, selling drugs by night.
Being a gangster is hella tight.– “I’m a Gangster” by Rappy McRapperson
Nerdcore rap cracks me up in general, but the above parody of gangster rap is one of my favorites. It’s also a nice companion piece to this Michelle Malkin op-ed. It’s too bad I don’t have a fresh quote from Bill Cosby to complete the hat trick. 😉
The Culture of ‘Bitches, Hos, and Niggas’
Let’s stipulate: I have no love for Don Imus, Al Sharpton or Jesse Jackson. A pox on all their race-baiting houses.
Let’s also stipulate: The Rutgers women’s basketball team didn’t deserve to be disrespected as “nappy-headed hos.” No woman deserves that.
I agree with the athletes that Imus’s misogynist mockery was “deplorable, despicable and unconscionable.” And as I noted on Fox News’s “O’Reilly Factor” this week, I believe top public officials and journalists who have appeared on Imus’s show should take responsibility for enabling Imus — and should disavow his longstanding invective.
But let’s take a breath now and look around. Is the Sharpton & Jackson Circus truly committed to cleaning up cultural pollution that demeans women and perpetuates racial epithets? Have you seen the Billboard Hot Rap Tracks chart this week?
A BoingBoing contributor interprets a Latin sign on a church wall as being a threat, but the "memento mori" message is a Medieval reminder to us that we are mortals. Rather, I think the message is really a reminder to those goofing off outside that the fun won't last forever (and therefore they should consider going into the Church to help ensure a pleasant eternal hereafter!).