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Pope Saint Paul VI (3 April 1969): “Although the text of the Roman Gradual—at least that which concerns the singing—has not been changed, the Entrance antiphons and Communions antiphons have been revised for Masses without singing.”

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Views from the Choir Loft

Liturgy vs. Social Justice

Fr. David Friel · August 31, 2014

F YOU PRAYED MATINS yesterday morning (Saturday of the 21st Week in Ordinary Time), you read a passage from St. John Chrysostom that might have made you feel uneasy. Anyone reading this post is presumably a lover of liturgy, and Chrysostom’s words could easily, at first, appear like a challenge to liturgy lovers.

The passage is from a homily on the Gospel of Matthew, chapter 25 (“Whatever you did to the least of My brethren, you did unto Me”). In the first paragraph of the selection, Chrysostom launches his first salvo: “What we do here in the church requires pure heart, not special garments. God does not want golden vessels, but golden hearts.” Fair enough, we say. It is agreed that the sacrifice of a humble, contrite heart is more essential than ecclesiastical finery. But, we would eagerly add, beauty in the liturgy—from architecture, to music, to vestments—is not merely superfluous. Not only is it integral to the sacred liturgy, but it is also essential for the health of the human soul.

Chrysostom would not disagree. He continues:

Now, in saying this I am not forbidding you to make such gifts; I am only demanding that, along with such gifts and before them, you give alms. God accepts the former, but He is much more pleased with the latter. In the former, only the giver profits; in the latter, the recipient does, too. A gift to the church may be taken as a form of ostentation, but an alms is pure kindness.

So often, the impression is given that there are sides to be taken, as though it were impossible to share an interest in both liturgy & social justice. Many who work with the poor are sharply critical of those who live in the realm of “impractical” things such as sacred music. Conversely, if we’re honest, there are many liturgists who are too quick to accuse those in the trenches of social advocacy of irreverence and disinterest toward divine worship. Need these things be pitted one against the other? Are they really such entirely separate domains?

Chrysostom speaks strongly about the moral duty to serve Christ in the poor:

Of what use is it to weigh down Christ’s table with golden cups, when He, Himself, is dying of hunger? First, fill Him when He is hungry; then use the means you have left to adorn His table. Will you have a golden cup made but not give a cup of water? What is the use of providing the table with cloths woven of gold thread, and not providing Christ, Himself, with the clothes He needs? . . . What if you were to see Him clad in worn-out rags and stiff from the cold, and were to forget about clothing Him and instead were to set up golden columns for Him, saying that you were doing it in His honor? Would He not think He was being mocked and greatly insulted?

No one has ever been accused for not providing ornaments, but for those who neglect their neighbor a hell awaits with an inextinguishable fire and torment in the company of the demon. Do not, therefore, adorn the church and ignore your afflicted brother, for he is the most precious temple of all.

We Catholics ought not to apologize for building beautiful churches or celebrating grand liturgies; the Catholic Church ought rather to be thanked for contributing these humanizing gifts to the world. Nor should the Church apologize for her missionary efforts to serve the underprivileged; she ought instead to be esteemed for the immeasurable aid given to the poor and suffering day after day throughout the world through the auspices of Catholic parishes, institutions, and associations.

As with so many aspects of theology, the best Catholic approach here is not one of “either/or” but one of “both/and.” Beautify the liturgy, yes, but also serve the poor. Work for social justice, to be sure, and also render to God the best of everything. These things are not incompatible. As my fellow blogger, Richard Clark, has written, it is not hypocritical for a parish to be both reverent and welcoming. Similarly, being a proponent of beautiful liturgy and being an advocate for true social justice are not mutually exclusive realities. In fact, it is hard for me to imagine the one not naturally leading to the other.

The words of St. John Chrysostom are challenging. They might serve as a good examination of conscience for folks invested in the careful celebration of the sacred rites. Am I as committed to serving the poor as I am to celebrating the liturgy?

Opinions by blog authors do not necessarily represent the views of Corpus Christi Watershed.

Filed Under: Articles Tagged With: Beauty, Liturgy Wars, reverent and welcoming Last Updated: January 1, 2020

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About Fr. David Friel

Ordained in 2011, Father Friel is a priest of the Archdiocese of Philadelphia and serves as Director of Liturgy at Saint Charles Borromeo Seminary. —(Read full biography).

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Corpus Christi Watershed

President’s Corner

    New Bulletin Article • “14 September 2025”
    My pastor requested that I write short articles each week for our parish bulletin. Those responsible for preparing similar write-ups may find a bit of inspiration in these brief columns. The latest article (dated 14 September 2025) discusses OFFERTORY ANTIPHONS and contains a wonderful quote by Archbishop Fulton J. Sheen.
    —Jeff Ostrowski
    PDF Download • Draft Copy (Pamphlet)
    A few days ago, I posted a draft copy of this 12-page pamphlet with citations about the laity’s “full, conscious, and active participation.” Its basic point or message is that choir directors should never feel embarrassed to teach real choral music because Vatican II explicitly ordered them to do that! We’ve received tons of mail regarding that pamphlet, with many excellent suggestions for improvement. Please feel free to chime in!
    —Jeff Ostrowski
    “Entrance Chant” • 23rd (Ordinary Time)
    This coming Sunday, 7 September 2025, is the 23rd Sunday in Ordinary Time (Year C). You can download the “Entrance Chant,” conveniently located at the feasts website. I also recorded a rehearsal video for it (freely available at the same website). The Communion Chant includes gorgeous verses in FAUXBOURDON. I attempted to create a rehearsal video for it, and it’s been posted at the feasts website, called by some: “church music’s best kept secret.”
    —Jeff Ostrowski

Quick Thoughts

    Karl Keating • “Canonization Questions”
    We were sent an internet statement (screenshot) that’s garnered significant attention, in which KARL KEATING (founder of Catholic Answers) speaks about whether canonizations are infallible. Mr. Keating seems unaware that canonizations are—in the final analysis—a theological opinion. They are not infallible, as explained in this 2014 article by a priest (with a doctorate in theology) who worked for multiple popes. Mr. Keating says: “I’m unaware of such claims arising from any quarter until several recent popes disliked by these Traditionalists were canonized, including John XXIII, Paul VI, and John Paul II. Usually Paul VI receives the most opprobrium.” Mr. Keating is incorrect; e.g. Father John Vianney, several centuries ago, taught clearly that canonizations are not infallible. Archbishop Fulton J. Sheen would be another example, although clearly much more recent than Saint John Vianney.
    —Corpus Christi Watershed
    Vatican II Changed Wedding Propers?
    It’s often claimed that the wedding propers were changed after Vatican II. As a matter of fact, that is a false claim. The EDITIO VATICANA propers (Introit: Deus Israel) remained the same after Vatican II. However, a new set of propers (Introit: Ecce Deus) was provided for optional use. The same holds true for the feast of Pope Saint Gregory the Great on 3 September: the 1943 propers (Introit: Si díligis me) were provided for optional use, but the traditional PROPRIA MISSAE (Introit: Sacerdótes Dei) were retained; they weren’t gotten rid of. The Ordo Cantus Missae (1970) makes this crystal clear, as does the Missal itself. There was an effort made in the post-conciliar years to eliminate so-called “Neo-Gregorian” chants, but (contrary to popular belief) most were retained: cf. the feast of Christ the King, the feast of the Immaculate Conception, and so forth.
    —Corpus Christi Watershed
    Solemn “Salve Regina” (Chant)
    How many “S” words can you think of using alliteration? How about Schwann Solemn Salve Score? You can download the SOLEMN SALVE REGINA in Gregorian Chant. The notation follows the official rhythm (EDITIO VATICANA). Canon Jules Van Nuffel, choirmaster of the Cathedral of Saint Rumbold, composed this accompaniment for it (although some feel it isn’t his best work).
    —Corpus Christi Watershed

Random Quote

“If he converses with the learned and judicious, he delights in their talent—if with the ignorant and foolish, he enjoys their stupidity. He is not even offended by professional jesters. With a wonderful dexterity he accommodates himself to every disposition. As a rule, in talking with women (even with his own wife) he is full of jokes and banter.”

— ‘Erasmus on St. Thomas More (England’s 1st lay Chancellor)’

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