I was at one Mass where the priest actually stopped preaching his homily until a young mother quieted her baby, which, needless to say, was quite awkward. So, how are we to deal with children at Mass and the distractions they may bring to each of us?
Let’s start with Scripture. You are probably familiar with the scene from Matthew 19:13-14. Children were being brought to Jesus, but His disciples rebuked the people who were bringing them to Him, as if it were not the time and place for children. Jesus’ response to them was very direct. He said, “Let the little children come to me and do not hinder them, for to such belongs the kingdom of heaven.” They were told, under no uncertain terms, to never stop children from coming to Him, because they are an example to the adults of the childlike simplicity required to get to heaven. Beyond that reason, children have as much right as anyone to have direct access to Jesus. In the context of the Mass or Adoration, Jesus is physically present in the Blessed Sacrament and, therefore, children should not be hindered from being in His presence.
Then, in Matthew 14 and John 6, we read the accounts of Jesus feeding the 5,000 by multiplying the loaves and fishes. Many theologians and Bible scholars have taught that the number 5,000 referred only to the men, as women and children were not counted, and that there were actually many more present at the event. I find it difficult to believe that there was an area roped off for families with children of certain ages to confine themselves, which is one of the reasons St. Gabriel doesn’t have a “cry room”. This means that children of all ages and stages were dispersed throughout the crowd gathered to hear Jesus preach. Mothers would have had nursing infants with them. Curious toddlers, unable to sit still, would have been present. There was probably even more than one cranky teenager in the crowd. This scene very much resembles what our Mass looks like today.
From the Church’s perspective, when a child is baptized, the parents and godparents make a promise before God and the community to raise the child in the Faith. There are many aspects to doing that, but it most definitely includes bringing them to Mass every Sunday. The Catechism says, “Parents should initiate their children at an early age into the mysteries of the faith of which they are the ‘first heralds’ for their children. They should associate them from their tenderest years with the life of the Church,” (CCC #225). “The parish is the Eucharistic community and the heart of the liturgical life of Christian families; it is a privileged place for the catechesis of children and parents,” (CCC #2226).
Now, none of this is to say that children should just be able to run amok in Mass while everyone else just deals with it. It is perfectly reasonable to head back to the narthex with a toddler who is crying or cannot sit still so you can still participate in Mass, while giving her a little more freedom to move. However, when we are not supportive of parents bringing their children to Mass, or worse, discouraging, we make it very challenging for them to do what Jesus and the Church are instructing them to do and what they promised to do at their child’s Baptism. Also, young parents are often more lacking in experience and confidence than older generations, so a little bit of support and kind words can go a long way in building them up.
Essentially, no matter where anyone falls on the spectrum of what has been described here, Mass will be made better if everyone practices compassion, empathy, and patience – virtues that Jesus teaches us to practice anyway.
Submitted by Jen Arnold
4th in a series of 6
NOTE ON CANDLEMAS:
On February 2 we, as Catholics, mark the Presentation of the Lord in the temple. But not all Catholics are aware of the cultural origins of this feast.
According to the Mosaic law, a mother such as Mary who had given birth to a male child was considered unclean for seven days; moreover, she was to remain “in the blood of her purification”—i.e., outside the temple—for thirty-three days more. If the woman had borne a daughter, the time that she was excluded from the sanctuary was doubled.
When the time (forty or eighty days) was over, the mother was to “bring to the temple a lamb for a holocaust and a young pigeon or turtle dove for sin”; if she was not able to offer a lamb, she was to take two turtle doves or two pigeons; the priest prayed for her and so she was cleansed (see Leviticus 12:2-8).
Forty days after the birth of Christ, Mary complied with this precept of the law. She redeemed her first-born from the temple and was purified by the prayer of Simeon the just in the presence of Anna the prophetess (see Luke 2:22).
Early celebrations
No doubt this event, the first solemn introduction of Christ into the house of God, was celebrated in the early Church in Jerusalem. We find it attested to in the first half of the fourth century by the pilgrim of Bordeaux, Egeria or Silvia. The day—February 14—was solemnly kept by a procession to the Constantinian basilica of the Resurrection and and Mass that included a homily on Luke 2:22.
At that time, the feast had no proper name; it was simply called the fortieth day after Epiphany. This latter circumstance shows that, in Jerusalem, Epiphany was when the feast of Christ’s birth was celebrated. From Jerusalem the feast of the fortieth day spread over the entire Church and later was kept on February 2, since within the last twenty-five years of the fourth century the Roman feast of Christ’s nativity (December 25) was introduced.
The feast spread slowly in the West; it is not found in the Lectionary of Silos (A.D. 650) nor in the Calendar (A.D. 731-741) of Sainte-Genevieve of Paris. In the East it was celebrated as a feast of the Lord; in the West as a feast of Mary, although the Invitatorium (“Gaude et laetare, Jerusalem, occurrens Deo tuo”—”Rejoice and be glad, O Jerusalem, to meet thy God“), the antiphons, and responsories remind us of its original conception as a feast of the Lord.
The blessing of the candles did not enter into common use before the eleventh century. In the Middle Ages it had an octave in the larger number of dioceses; also today the religious orders whose special object is the veneration of the Mother of God (Carmelites, Servites) and many dioceses (Loreto, the Province of Siena, etc.) celebrate the octave.
The blessing of candles
According to the Roman Missal, the celebrant, in stole and cope of purple, standing at the epistle side of the altar, blesses the candles (which traditionally were of beeswax). Having sung or recited the five orations prescribed, he sprinkles and incenses the candles. Then he distributes them to the clergy and laity while the choir sings the canticle of Simeon, Nunc dimittis. The antiphon “Lumen ad revelationem gentium et gloriam plebis tuae Israel” (“A light to the revelation of the Gentiles and the glory of thy people Israel”) is repeated after every verse, according to the medieval custom of singing the antiphons.
During the procession that follows, participants carry lighted candles and the choir sings the antiphon “Adorna thalamum tuum, Sion” (“Adorn the bridal chamber, O Zion”) composed by St. John of Damascus, one of the few pieces for which the words and music have been borrowed by the Roman Church from the Greeks. The other antiphons are of Roman origin.
The solemn procession represents the entry of Christ, who is the light of the world, into the Temple of Jerusalem. The procession is always kept on February 2, even when the office and Mass of the feast is transferred to February 3.
While today such processions are held inside the church, during the Middle Ages the clergy left the church and visited the cemetery surrounding it. Upon the return of the procession, a priest, carrying an image of the Holy Child, met it at the door and entered the church with the clergy, who sang the canticle of Zachary, “Benedictus Dominus Deus Israel” (“Blessed be the Lord God of Israel”).
At the conclusion, entering the sanctuary, the choir sang the responsory “Gaude Maria Virgo” or the prose “Inviolata” or some other antiphon in honor of the Blessed Virgin.