Odo Casel, OSB

Odo Casel, OSB
September 27, 1886 – March 28, 1948

Theologian of the Mystery
In many ways, Dom Odo Casel (1886–1948) was not so different from his comrades in the first wave of the liturgical reform. Like Guéranger, Beauduin, and many other pioneers of the liturgical movement, Casel was a Benedictine. A monk of the abbey of Maria Laach, he personally was responsible for much of its liturgical genius. Also like other pioneers, he was a proponent of Mystical Body theology, expanding it toward previously unexplored horizons (pushing it, some said, well over the brink). Casel even has ministry to and reform work with religious women in common with other liturgical reformers.

Despite these similarities, Casel was a unique figure. It has been said that he was singularly responsible for removing the theological shackles of the post-Reformation Roman church. He was at least a thinker not to be ignored and both the hierarchy and the scholars cast suspicious and even condemnatory glances in his direction. Because of these denunciations, the liturgist H.A. Reinhold confessed to have lost nights of sleep “worried sick over the master.” Casel, by contrast, seems to have weathered the controversy well.

Perhaps “the master” came into conflict with the hierarchy and the theological establishment more than did other early proponents of the liturgical movement because of his peculiar concerns. He was not suspect because of his liturgical experimentation, but because his thought was believed by some to be unorthodox, even heretical. A jaundiced eye was cast as well on those who accepted or elaborated Casel’s teachings.

The Roots of His Thought
Casel was born September 27, 1886, in Koblenz-Lützel in western Germany. After preparatory schools, he attended the University of Bonn. There he came to know Ildefons Herwegen, monk of Maria Laach, through whose influence Casel was to embrace the monastic life. He began the novitiate at Maria Laach in 1905, making his profession in 1907. After philosophical study in his own monastery, he studied theology at the international Benedictine house in Rome, Sant’ Anselmo, and in 1911 he was ordained a priest by the archbishop of Trier.

Casel wrote two doctoral theses. The first was submitted to the faculty of Sant’ Anselmo in 1913. It concerned the eucharistic doctrine of Justin Martyr and subsequently was published in serial form. On its completion, Casel was sent immediately to Bonn (thanks to the prodding of Herwegen) to study philosophy and classical philology. There he produced his second doctoral thesis, concerning mysticism and Greek philosophy. These two dissertations established the patterns for Casel’s subsequent scholarship.

Hundreds of articles and a number of books came from the pen of Casel during the next 30 years. Among them, his two volumes in the Ecclesia Orans series are lauded as his most important contribution to the advancement of liturgical renewal. Originally published in German and later in French, the books might be titled in English The Memorial of the Lord in the Ancient Christian Liturgy and The Liturgy as a Mystery Rite. His thought was substantially developed in the 15 volumes of Jahrbuch für Liturgiewiissenschaft (1921–1941), an important liturgical journal that Casel himself edited.

Mystery-theology
He called his system Mysterientheologie, mystery-theology. It attempted to explain how the divine is present in Christian worship: in Casel’s terms, the “mystery-in-the-present,” the Mysteriengegenwart. Drawing from the witness of both the early church and Hellenistic religious traditions—the areas of his dissertations—Casel proposed that in the liturgy, the mystery of Christ (which is Christ himself) actually is made present again. This mystery is not simply grace, nor a memory of Christ in the minds of believers, nor in the case of the eucharist only the presence of Christ in the bread and wine. Rather, Christ’s historical life as well as his glorified life is made present for the liturgical assembly, which can experience its impact anew. Exactly how this is possible, neither Casel nor his disciples were able to say. Casel, in fact, resisted asking the question because he believed that it intruded into an aspect of the divine life beyond the proper limits of human inquiry. He was satisfied with asserting, on the basis of his understanding of scripture, tradition, and liturgical writings, that Christ is present in his historical and glorified reality in the liturgy. By celebrating the church’s rites, including the Liturgy of the Hours and sacramentals, contemporary Christians transcend time and are brought into transformative contact with Christ. Because Jesus’ life reached its culmination in the pascal mystery—his passion-death-resurrection—it is in these events that the church especially knows him in its common prayer.

Some theologians, in an attempt to explore Casel’s teaching, suggested that it was the effect of Jesus’ life that was made available in the sacraments: Sacraments thus can be seen as channels of divine life, of grace. This, however, was not what Casel intended and he was insistent in his own position. He claimed that the Mystery that the rites make present is not a substance, sentiment or state of being before God. The sacramental Mystery is Jesus himself. Referring to a quote from the Apostolic Constitutions, “This [martyr] died with Christ in suffering death, the others die with him in the typos of his death,” Casel explained:

That indicates that baptism does not confer only an image, a pure and single figure of the death of Christ, but that the death of the Lord becomes a reality in [the one baptized], that it [the death] is accomplished in a “mystical” fashion, under the external image of the sacrament, just as the witness of the blood carries the death of the Lord in all its natural reality.

This theory has far-reaching implications for the liturgy. For example, because Christ lives in mystery in the entire Mystical Body, the liturgy is seen as an act of the whole church. In the liturgical prayer of all the gathered church, not only in the work of its ministers, the liturgical reactualization of Christ’s life is accomplished.

Sources of His Ideas
Casel concerned himself with theory far more than with practice, except as it was affected by his theology of Mysteriengegenwart. Casel drew his position from four sources. The first three—Jewish tradition, Christian scriptures, and early church writers—were universally accepted (although Casel’s interpretation of them was not). However, the fourth source—Graeco-Roman traditions—brought vehement criticism. He dared to claim that pagan religions have something to say about the Christian cult.

Casel’s opponents were many. Some sought to prove that he was not in accord with Aquinas, even though Casel claimed to be. Others mastered the Caselian system well enough to question its lack of internal consistency. And some merely dismissed the whole affair as absurd. The one issue that most captivated the critics was the seeming dependence of Mysterientheologie on the pagan mystery religions. Since the death of Casel, it has been shown that he approached the study of Graeco-Roman mystery cults with a certain naïveté and actually imposed Christian and New Testament concepts on them. At the time, however, his critics were not concerned with how well Casel understood the ancient religions in themselves. Their fear was that Casel was subordinating the church’s sacraments to pagan rites. By investigating the similarities between pagan ceremonies and Christian rites, Casel appeared to doubt that Jesus has instituted the sacraments and the Christianity was unique among religions. He seemed to be undermining the Christian cult rather than restoring it.

Mediator Dei and the Constitution on the Sacred Liturgy
Mediator Dei was written just one year before Casel’s death. His opponents saw him condemned on its pages. He, however, saw the encyclical as his vindication. After Casel’s death, a friend wrote that both affirmation and renunciation could be found in Mediator Dei, but that the gentle condemnations were not of Casel’s own thought but of his disciples’ theories that misconstrued Casel’s intent. More impartial witnesses suggest that, in fact, the document skirts the issue. Its Latin is carefully constructed to capture the tenor of Caselian thought while denying some of its specific tenets. The papacy, it seems, wanted nothing to do with this battle of theologians.

Neither did Vatican II. It did not “directly take a position on questions discussed among Catholic theologians; that is not the function of a council.” Casel’s thought nonetheless can be shown to have had a profound influence on the documents that were written for Vatican II, especially its liturgy constitution. The Constitution understood the liturgy not as an act of the ordained only, but as an act of all those assembled; it recognized that Christ is present in every act of the liturgy, not only in the so-called sacramental moments; it emphasized that Christ is present in the liturgy not merely as abstract grace but as a living person; and further, it acknowledged that he is present among his people in several ways, not only in the eucharistic bread and wine. In these examples, we hear echoes of Casel’s thought.

The Nuns at Herstelle
During the days when the battle over Casel’s orthodoxy raged more fiercely, Abbot Herwegan assigned Casel to the peaceful work of resident spiritual director and chaplain of the Benedictine nuns in Herstelle. Although Herstelle had been founded as a Benedictine house, it bore but little resemblance to a classical monastery. The community was dedicated to perpetual adoration and the ceremonies surrounding the Blessed Sacrament eclipsed everything else liturgical. In place of the psalms of the Divine Office, the nuns recited eucharistic devotional prayers. In their chapel, nuns were chained voluntarily for a given period each day to a “pillar of scourging” in commemoration of the scourging of Jesus. This sort of piety was far from the liturgical life of a Benedictine monastery.

In matters of governance, the Holy Rule of Saint Benedict mandates the election of abbots for life. Yet the nuns at Herstelle held annual elections of an abbess. The one elected always was the same: the Virgin Mary, whose image was annually led through the ceremony of abbatial enthronement. The earthly superior at Herstelle was a prioress, not an abbess.

Some of the nuns, realizing that their life was not in line with the Benedictine tradition, sent to Maria Laach for help. Herwegen undertook the task of lifting the obligation of perpetual adoration, imposing the canonical Office and having an abbess elected and bestowed with pontifical insignia. After these canonical tasks had been accomplished, Abbot Herwegen sent Casel to continue the education of the nuns in the ways of monasticism. Many of those who wrote obituaries of Casel referred to the place of his death as “Dom Odo’s Herstelle.” Clearly, he was thought to have had a profound impact on the community. The nuns themselves verified the assessment, referring to him as their “mystagogue.”

“Death is Conquered, Glory Fills You”
The circumstances of the death of Odo Casel could not have been more fitting or remarkable. Casel, who had sought to give back to the church a belief that Christ in the paschal mystery was present in every liturgy, died as he proclaimed that resurrection. He had just intoned the Exsultet at the Easter Vigil liturgy at the convent at Herstelle. One commentator remarked that if such an event were recorded in a medieval biography of a saint, moderns would disregard it as pious fantasy. It was not.

It was in light of the wonder of Casel’s death that the sisters of Herstelle concluded the obituary of their mentor:

His whole life was beset with bodily suffering and given to untiring labor in sacred sciences; his passing over into the eternal Pentecost took place by the grace of God during the great night of the Pasch. Deo gratias.

Tribute from How Firm A Foundation: Leaders of the Liturgical Movement, (pp. 50–56) by Patrick Malloy. Copyright © 1990, Archdiocese of Chicago, published by Liturgy Training Publications. All rights reserved. Used with permission.

Lambert Beauduin, OSB

Lambert Beauduin, OSB
August 5, 1873 – January 11, 1960

The Vision Awaits Its Time
When one hears the word “movement” used to describe a phenomenon of human history, one is tempted to envision a throng of humanity rather than the faces of the individual human beings in the throng. Any discussion of what is called the “liturgical movement,” however, must center on the individuals whose energies and visions have fueled and directed this movement of the Spirit in all the communions of the church. Among these men and women we find Lambert Beauduin, OSB, whose epitaph at Chevetogne reads: “Monk, Presbyter, Man of the Church.”

Christened Octave, Beauduin was born near Liége in Belgium on August 5, 1873. His family was well-to-do, liberal in political issues and deeply religious. Octave’s father gathered the family and domestic servants for daily evening devotions and the children frequently engaged in “playing church.” From his father, Beauduin inherited a strong sense of political duty (although his father disliked clerical involvement in political affairs).

Following his ordination in 1897, Beauduin was assigned to teach in the minor seminary that he had attended as a boy. But his attraction to service in the world was strong, so in 1899 he volunteered for service as a Labor Chaplain. Beauduin’s first interests in this ministry appear to have been the result of a concern for social activism, but by 1902 he became more evangelical in his view of the priestly ministry among the workers: “One is a priest to give the truth and divine grace to people through the liturgical rites, preaching, the celebration of feasts and retreats.”

The movement into which Beauduin had entered encountered increasing political and ecclesiastical opposition. Beauduin left the Labor Chaplains and, after a period of spiritual reflection, entered the Benedictine monastery of Mont César. It is indicative of his lifelong commitment to action in the church at large that he took the name Lambert at his profession in 1907: Lambert is the patron saint of Liége, Beauduin’s home diocese and the diocese of his ordination.

In his first years at Mont César, Beauduin came under the tutelage of an Irish monk, Columba Marmion (1858–1923), who at that time was prior of the monastery. Beauduin thus came to appreciate the liturgy of the church. Although reluctant to discuss the stages of his own spiritual development, Beauduin would admit to Marmion’s influence as well as his reading of Guéranger on liturgical prayer and the lectures of B. Destrée (then master of novices) on the chanting of the office. In Liturgy, the Life of the Church (written in 1914), Beauduin reveals something of his reaction to private devotions:

The charge that liturgical piety is the enemy of private devotion . . . rests on a misunderstanding. It is true that the former is, in this domain, traditional, discreet, even extremely reserved. The sickly desire that is ever in quest of pious novelties justly affrightens the liturgical mentality; the latter is the enemy of all devotionalism and glories in that. But far from destroying traditional and authentic private devotions, it gives them an increase of vigor and strength. A stranger to all fashions and to all fads, imbued with sane doctrine, pure and unalloyed, broad and generous, the liturgy, having become the principle food of the Christian soul, will transform the private devotion, give it a new impetus, a new intensity, while at the same time keeping it in its proper place.

Heart and Soul of the Belgian Liturgical Movement
Beauduin’s nascent commitment to the liturgy came to flower during 1908–1910. Sometime prior to 1909, Beauduin was said to have burst into the class he was to teach and to have exploded, “I’ve just realized that the liturgy is the center of the piety of the church!” In 1909, Beauduin presented a paper on the liturgy at Malines and in November, the journal Questions liturgiques (later Questions liturgiques et paroissales) began publication with Beauduin as editor. In June of 1910, the first Liturgical Week was held at Mont César. The goal of the early liturgical movement was “to restore Christian spirituality [and] the means proposed was the restoration of the parochial High Mass on Sunday, with full participation.”

From 1909 until 1921, Beauduin was the heart and soul of the Belgian liturgical movement. Such activity was not welcomed in all quarters and Beauduin’s critics were many. In response to his critics, Beauduin wrote his only monograph, La piété de l’église (Liturgy, the Life of the Church, English edition, 1926), published on the eve of World War I. In a memorable chapter entitled “The Sad Consequences of the Present Condition,” Beauduin enumerates the results of the failure to maintain the liturgy as the center of true Christian piety: individualism, abandonment of prayer, deviations of piety, the secular spirit and the lack of hierarchical life. Later in the book, Beauduin gives his goals for the liturgical movement:

1. Active participation of all Christian people in the Mass by understanding and following the rites and texts.
2. Emphasis on the importance of the High Mass, Sunday services and liturgical singing by the faithful.
3. Preservation and the reestablishment of Sunday Vespers and Compline as parish celebrations.
4. Acquaintance and active association with the rites of the sacraments received and assisted at, and the spread of this knowledge to others.
5. Fostering a respect for and confidence in the church.
6. Restoration of the Liturgy of the Dead to a place of honor and combating the dechristianization of the cult of the dead.

Behind these goals for liturgical renewal lay Beauduin’s own reflection on his experience of and attitudes toward the liturgy prior to his “awakening”:

You’ll excuse my frankness, but the missal was for me a closed and sealed book. And this ignorance extended not only to the variable parts [of the Mass], but even to the unchanging parts and principally to the canon . . . Even the great and perfect acts of worship, the principal end of the Mass, of participation in the sacrifice in communion with the body of the Lord, the spiritual offering of our good acts . . . in short, none of the great realities that the eucharistic liturgy constantly puts into act, nor one dominated my eucharistic piety. . . . Visits to the Blessed Sacrament had a more vital role in my piety than the act of sacrifice itself.

In 1921, Beauduin was appointed to serve as professor of fundamental theology at Sant’ Anselmo. These years saw the awakening of Beauduin’s awareness of the Christian East. He developed plans for a biritual monastery of Benedictine monks (to be located at Amay) who, by their knowledge and love of both Latin and Eastern rites, theology and piety, would serve as a witness to the East and foster eventual unity. By 1926, he had received permission to begin a monastery with five novices.

Within a month of opening its doors, Amay received canonical status from the Congregation for the Oriental Church. Irénikon, a journal devoted to the study of the Eastern church, began publication the same year. Beauduin’s vision of the unity of the church extended westward as well; contacts with Anglicans during World War I had quickened his interest in and participation (by correspondence) in the Malines Conversations. Opposition to his openness to Anglicanism and to his work at Amay (both from Benedictine superiors and curial officials) resulted in Beauduin’s eventual ecclesiastical exile from Belgium.

Exile from Belgium
It was during the period of Beauduin’s professorship at Sant’ Anselmo that his influence was transported to the North American continent. A young American monk, Virgil Michel, came to Rome to study. He quickly absorbed the teaching of Beauduin and was inspired to begin the liturgical apostolate on his return to the United States.

From 1931 to 1951, Beauduin was forbidden to return to Amay or Mont César or to enter Belgium. During this period, he served as a chaplain to two convents in France. He traveled widely and wrote frequently. In 1943, he was among the founders of the Centre de Pastorale Liturgique in Paris. In 1944, Beauduin renewed an old friendship with the papal nuncio to France, Angelo Roncalli (later John XXIII).

Beauduin’s exile ended in 1951 and he returned to the monastery he had founded (low located at Chevetogne). There he lived in an active retirement, despite the crippling effects of rheumatoid arthritis, until his death on January 11, 1960.

At his death, Beauduin knew that his vision slowly was coming to fruition. Chevetogne was thriving; Roncalli had been elected pope and called a council; the liturgical movement was alive and well on all fronts. Although Beauduin did not live to see it, the Anglican archbishop of Canterbury would visit both the pope and the ecumenical patriarch in 1960. Beauduin was, as his American biographer said, “a prophet vindicated.”

In that biography, Sonya Quitslund states: “Beauduin had an insatiable thrist for unity. At first envisaged in rather narrow lines and somewhat hesitantly, unity soon became the predominant passion of his entire life.” His commitment to liturgical renewal was part of this passion. In the liturgy, the faithful were united with one another, the congregation with the church and the church with Christ. Furthermore, Beauduin was aware that the purpose of the incarnation, death, resurrection and ascension of Christ and the descent of the Spirit was, and is, to lead humanity to the Father. Thus, unity with Christ in the liturgy serves to draw humanity closer to the one whom Christ called “Abba.” In this bosom, humanity would find its unity.

Beauduin’s contribution to the life of the church is substantial. Several of the journals he founded still are important means of research and communication. The monastery of Chevetogne continues to witness to Beauduin’s vision of ecclesial unity. The fullness of that vision still awaits its time.

Tribute from How Firm A Foundation: Leaders of the Liturgical Movement, (pp. 23–28) by Richard G. Leggett. Copyright © 1990, Archdiocese of Chicago, published by Liturgy Training Publications. All rights reserved. Used with permission.

Irvin Udulutsch, OFM, Cap.

Irvin Udulutsch, OFM, Cap.

February 19, 1920 – December 11, 2010

When a friar dies at the advanced age of 90, much of his life may be unknown to many of the friars, perhaps only his years of retirement and nursing home. A recent brief bio for a jubilee celebration omitted any reference to Irvin’s 13 years at St. Lawrence College (now Seminary), arguably his most productive years. The following is drawn from autobiographical notes he wrote in his last years, from his brother — Capuchin Bob Udulutsch, and from the testimony of many of us who worked closely with him and upon whom he had a major vocational influence.

Wilfred Matthias Udulutsch was born on 19 February 1920, to Michael and Sophia (Flock) Udulutsch in the picturesque village of Norwalk, nestled among the hills of the driftless (unglaciated) area of western Wisconsin. He was the second of ten children in a devout family of daily home prayer and Mass. In grade school he took lessons in piano and violin. Deeply influenced by his uncle, diocesan priest Joseph Udulutsch, whose ordination he attended in Milwaukee in 1934, and whose first mass he served in St. John parish in LaCrosse, he informed his parents he wanted to go to the seminary. Alumnus Joseph arranged for his entry to St. Lawrence College, Mt Calvary, Wisconsin, in 1934.

At St. Lawrence he took piano lessons from Capuchin Henry Barth, played violin in the orchestra, and trumpet in the band. He came with diocesan intention, but gradually fell in love with the Capuchins. He writes of an agonizing struggle through prayer, soul-searching, and walking the “vocation path” through the woods, before deciding to join his classmates in the novitiate.

At Easter break he went home and blurted out his decision to his mother, who promptly dropped the plate she was holding, obviously distressed. From visits to St. Lawrence, she had not taken a liking to “dirty, smelly monks.” This story became a family heirloom as the Udulutsch parents became part of the Capuchin family, reinforced through the entry of son Bob into the Capuchins 10 years later, for which, Bob relates, Irvin was a huge influence. In 1938 he was given the religious name Irvin as he entered novitiate at St. Felix Friary, Huntington, Indiana. Raymond Demers was novice director, with Felix Ley as assistant and Irvin’s spiritual director. Irvin reports that spiritually it was a good year. Since he was the only novice who played the keyboard, he became the community organist for sung prayer, a role he continued throughout his studies. He spent four years of college at Garrison, New York, professing perpetual vows in 1942. Capuchin Venard Kelly, in charge of music, took him on as student director. He also introduced Irvin to the Motu Proprio of Pius X on sacred music (1903) and other writings on the liturgical movement, which Irvin reports as having a profound effect on him.

In 1943, when he began theological studies at Marathon, Wisconsin, Mark Stier, director of clerics, asked him to finish a correspondence course in sacred music that Mark had begun. It included a two-week summer course at Stritch College in Milwaukee offered by the Gregorian Institute of America. Mark eventually handed over most of his music duties to Irvin. He was also active as secretary and publishing in the Round Table of Franciscan Research. He wrote on the kingship of Christ according to St. Lawrence of Brindisi, and on the doctrine of the Mystical Body, a comparison between St. Bonaventure and Pius XII. He was ordained in 1946, and began his first assignment in 1947 at St. Lawrence College.

He had enough to do. He handled the whole music department, including classes, choir, Glee Club, band, orchestra, and piano lessons. He taught a liturgy course in the college department, and provided music instruction at St. Francis Brothers’ School at Calvary Station. Over the years he developed great skill in forming a schola cantorum (for Gregorian chant) and a male chorus, providing characteristic leadership, energy, and enthusiasm. All the while he was imparting formation in the burgeoning liturgical movement in the Catholic Church. He also earned a bachelor’s degree in music through the Gregorian Institute in Montreal, Canada.

One of his premier achievements came about when the tradition of a seminary Passion Play was handed over to him by Lawrence Merten. He developed a cantata on the Seven Last Words (later published by McLaughlin and Reilly) with narrative parts adapted from the Latin chant, and original choral parts, including a closing anthem “We Adore Thee.” The music is polyphonic in style, very expressive, a considerable advance over the square Singenberger style still much in vogue. It was well received, and went on tour in several Wisconsin cities. In 1952 it received its largest performance at the Milwaukee auditorium, with sixty Catholic school students in acting parts, and a positive review and photo in the Milwaukee Journal.

He continued to publish liturgical music throughout his years at St. Lawrence, as well as private arrangements for the choir. In his later years at St. Lawrence, with the choir, he produced “Hymns for the Home”, long play records of music for Advent/Christmas and Lent/Passiontide, a very demanding achievement for both Irvin and the choir. And every year the choir smiled when he hauled out “Willie Take Your Tiny Drum” for the Christmas season, referencing his baptismal name. Through all those years, the choir was in many ways the public face of the seminary outside the campus.

He began attending the National Liturgical Conference in 1948, and subsequently became chair of the Midwest Seminary Music Educators Association. He was a contributor to a newly formed liturgical magazine called Musart. He networked with musicians such as Elmer Pfeil (St. Francis Seminary), Theophane Hytrek, SSSF, Theodore Marier, Eugene Lindusky, Francis Scholz (organist at St. Joseph Parish in Appleton), and many others. He taught summer school at Loras College in Iowa, eventually also at Catholic University in Washington, D.C. He made his teaching services available to many communities of religious women. The thread through all of this was not only liturgical music, but the development of the liturgical movement and active participation in the liturgy, and its practical implementation in schools and parishes.

One of the characteristic images of Irvin, as one came into schola or choir practice, was of him sitting at the piano, a pencil clenched in his teeth, working out a new choral arrangement or accompaniment at the piano with his stubby fingers. One of his constant projects was the development of new liturgical music. His accomplishments eventually led to his selection as one of the major editors of a new hymnal, Our Parish Prays and Sings, published by Liturgical Press, which was the first liturgical hymnal in the United States organized primarily around the liturgical year and the sacraments rather than popular devotions. This hymnal became the template for other Catholic hymnals; it sold over a million copies. Some of his hymns, whether original or translated text, melody, or both melody and text, are still reprinted in hymnals. (The 1990 version of the Collegeville Hymnal still listed 7 acknowledgements.) His translation from the German for “O God, Almighty Father” passed into the general repertoire (appropriately used at his funeral).

Most of Irvin’s composing efforts were directed to developing vernacular hymns for the liturgical year and the action of Eucharist, anticipating the liturgical reforms of the Second Vatican Council. From these efforts he developed a privately published Choir Manual for St. Lawrence College, which served the student body well for many years. Imitating European developments, he introduced the missa recitata into seminary life, which consisted of a low mass, with vernacular hymns, and choral recited prayers summarizing the action of the Eucharist while the Mass was read in a low voice by the priest. This was pushing the vernacular about as far as it could go at that time, however, not without controversy.

In 1956, Irvin was chosen as an American delegate to the First International Liturgical Conference in Assisi, a watershed moment in the liturgical movement, and the first gathering providing for extensive international interchange. It was expected that several ready liturgical reforms (married diaconate, more vernacular in sacraments, etc.) would be announced at that time, but Pius XII, old and sick, contented himself with a radio address from Rome clarifying doctrinal aspects of the liturgy. These reforms had to wait until Vatican II. But Irvin came back with renewed vision, particularly from accounts of what was already being done in some countries of Europe. (This writer, as fifth year student music director, was overly challenged to substitute for him during September of that year.)

Probably the best testimony to Irvin’s Calvary influence comes from many of his former students: Capuchins, diocesan priests, deacons, and lay people who later engaged in liturgical leadership in their parishes and dioceses. Their strongest affirmation is that they were ready when the liturgical reforms came about following Vatican II. Irvin had prepared them for such changes through formation in the principles underlying the new liturgy. That was his great gift.

Another testimony is the cascade of Capuchin musicians and liturgists directly influenced by Irvin and then influencing others. With Venard Kelly as an early influence upon him, Irvin began a parade of people influencing and inspiring one another: Giles Soyka, Myron Kowalsky, Ken Smits (Irvin was chief sponsor of his graduate education in liturgy), Peter Kutch (whose music education outside the seminary Irvin fostered), Edward Hagman, Bill Cieslak, Edward Foley, and Michael Bertram. In all his teaching years he shared generously with student and friar assistants, enabling them to develop their talents, sometimes quite unexpectedly when he had to take a last minute Sunday help-out. He organized the first meeting of a provincial liturgical commission (modeled after dioceses) in 1968, which still endures and has made a lasting contribution to provincial celebrations, initial formation, and in other ways.

Irvin’s last years at St. Lawrence became more difficult. The school was changing and the demands of choir upon students were harder to maintain. The planning of the new chapel (1958) found him at loggerheads with other friars. (Compromises and mistakes were etched in brick and mortar, stone and wood; the new chapel lasted only twelve years, becoming an auditorium when the present chapel was built.) In 1960 the provincial minister, Gerald Walker, asked him to become professor of liturgy and music for the theology students at St. Anthony in Marathon. He found this difficult, experiencing it as going from a larger post to a smaller post.

But Irvin became more qualified for this position through summer school at Notre Dame University (1961-1967), obtaining a master’s degree. He learned from some of the best European scholars in liturgy, and handed on this learning to the students of theology. He also had the challenge of preparing students for the shift from Latin to English in the celebration of liturgy, which he did well. He relied even more upon students (like this writer and Peter Kutch) to manage the music program. He was also faculty adviser for the Round Table of Franciscan Research.

In 1967 he was elected a definitor (the term later changed to “councilor”) with Rupert Dorn as provincial minister. He was given the task of organizing the renewal process in the province, leading to a special renewal chapter (in two parts) in 1969. He threw himself into this task with his customary energy, setting off an endless round of committees, meetings, and papers. The renewal process turned out to be long and difficult, with implementation stretched over many years.

There was speculation that Irvin would be re-elected at the chapter of 1970, perhaps even given the newly created post of provincial vicar. But a much enlarged group of electors had other concerns about younger representation (former friar Allen Gruenke) and representation from brothers and minorities (Booker Ashe). Rupert Dorn was easily re-elected but was given the highly unusual result (Rupert calls it “weird”) of a whole new slate of councilors. Irvin placed well in a number of the ballots, but did not get re- elected.

He was bitterly disappointed. Shortly after chapter he invited the author (in between studies in Canada and France) to go with him on a private retreat at the provincial cottage near Westboro. The days were spent in quiet, the evenings in long discussion as he poured out his soul. My recollection is that he needed to get things out of his system before he could move on. In addition, both of us proved we were not very good cooks. This retreat was a good preparation for his next challenge.

In 1970 he was appointed to an expanded position of director of formation in a time of great change, with residence at St. Francis Friary in Milwaukee. He was part of the process of closing St. Anthony Seminary, Marathon, and moving the friar students to St. Francis Seminary in Milwaukee. He took over organization and funding of continuing education, and established it on a system of budgeting and banking. (This writer can testify to what an improvement this was, after going broke the year before in Paris when requests for funds from a local friary of our province were not answered). In those years there were more friars in graduate degree programs than ever before or since (18 in 1970), as a response to the call of outgoing provincial minister Gerard Hesse in 1967.

Irvin also solidified the team system of formation directors at all levels of formation. He concluded a long discussion of the appropriate age for entering novitiate with the establishment, with Al Veik, of a pre-novitiate in Milwaukee in 1972. With Werner Wolf he developed a Capuchin Associate Program for graduates of St. Lawrence College. (The full scope of formation responsibilities and progress at that time can be found in comprehensive reports on the provincial formation program in the Messenger, Nov.1970 and Jan. 1973.) Those were busy and energetic years for Irvin, who stood up well to the challenge of change in laying good foundations for the future of initial and ongoing formation. Keith Clark, who succeeded him as director of formation, testifies to a smooth transition, with philosophy and structures of formation well in place.

In 1975 Irvin began his pastoring years at St. Elizabeth Parish in Milwaukee. This was a challenging multi-cultural inner city parish, still undergoing change and diminishment. He also continued pre-novitiate involvement. He coordinated the transfer of the former parish convent into St. Conrad Friary as a Capuchin residence.

In 1978 he faced up to his addiction to alcohol and went for treatment to Guest House, Rochester, Minnesota. The writer visited him there (disclosure, also scouting it out for himself, which came two years later, and Irvin returned the visit). I found him on the front drive trying to re-master, with some difficulty, the art of riding a bicycle. He seemed to be at peace. In later years we shared now and then on our continuing experience of sobriety.

Irvin’s time at Guest House was followed by many years of parish ministry, interspersed with sabbatical time and semi-retirement. He was an associate pastor with Jerry Higgins, Capuchin, at St. Jude in Mahtomedi, Minnesota from 1979 to 1984. Upon leaving St. Jude, he was given funds for a trip to Europe to complete his work on a family history. He visited the family places of both his parents and was able to trace members of his family back to the late 1500s.

From 1984 to 1988 he was associate pastor at St. Patrick Parish in St. Paul. After a sabbatical year at St. Anthony Retreat Center, he became administrator of Sacred Heart Parish, Spruce WI, and St. Wenceslaus parish in Klondike (1989-1991) in the Green Bay Diocese. After a year of semi-retirement at St. Anthony Retreat Center, he became pastor of St. Agnes Parish, Callon (outside Wausau) from 1992 to 1995. His last pastoral assignment was as associate pastor with his brother Bob at St. Mary Parish in Kaukauna (1995-2006).

This writer touched base with him from time to time during those pastoral years. Irvin always had something to share about his latest initiative in the liturgy and the administrative life of the parish. Pastoral ministry energized him and he never stood still. Life was always unfinished; there was more to do. In several of his assignments, he was also spiritual assistant to Secular Franciscans, a post to which he brought his usual dedication. Spanning many years, he served on the liturgical commissions of the dioceses of Milwaukee, St. Paul, Minnesota, and Green Bay.

One of the highlights of his last years was being invited, as a 1946 ordination “classmate” of John Paul II, to concelebrate mass with John Paul II in the pope’s own chapel during his 50th year of priesthood (1996). This left a lasting impression upon him, and was one of the favorite stories of his last years.

In 1995 he suffered a heart attack, which slowed him down and prompted the move to be with his brother Bob in Kaukauna, where he proved an able associate. In 1998, as a complication of diabetes, his lower left leg was amputated, and he was fitted with prosthesis. He managed this limitation quite well.

In 2006 his weakening health called for transfer to St. Paul Home in Kaukauna for the rest of his years. During that time his interests narrowed; attempts to bring up things from the past did not interest him. He renewed and revived a devotional life and was dedicated to concelebrating daily Mass. He was generous in providing sacraments to other residents when called upon. At the same time he maintained a steady resistance to some elements of his own health care. He was somewhat stubborn to the end. Alert till just a few days before he died, he suffered an invasion of infection that his weakened condition could not survive. He passed away on 11 December 2010, at St. Paul Home.

A unique feature is that a special casket was ready for his body, made by his brother Bob in previous years. Bob began this project as a casket for himself, but secretly hoped it could be for Irvin. With the help of friends, it was a labor of considerable wood-working skill and challenging complexity, adorned in Franciscan manner on the theme of Franciscan joy and poverty. (Bob has a special brochure on the casket.)

Irvin’s wake service was held at St. Fidelis Friary on 14 December, with Ken Smits presiding and inviting testimony from the participants. Some parishioners from Kaukauna remembered him well. His funeral liturgy was celebrated at St. Joseph Parish Appleton, on 15 December, with John Celichowski, provincial minister, presiding, Bob Udulutsch and pastor Jim Leary concelebrating, and Bill Cieslak preaching. He is buried in the Capuchin cemetery at St. Lawrence Friary, Mt. Calvary.

Irvin was a person of great initiative, drive and vision. He could set out a project and see it all the way to the end, and he could inspire others. The other side of these gifts is that sometimes he could be quite stubborn in his positions, whether right or wrong. He also had a capacity to argue strongly in favor of his positions, especially with those who worked closely with him. At the same time, he was in countless ways the soul of the liturgical movement for many whom he touched and trained. May he not be forgotten.

Tribute prepared by Ken Smits, Capuchin.

Mary Teresine Haban, OSF

Mary Teresine Haban, OSF
January 15, 1914 – April 9, 2010

On Friday, April 9, 2010, toward the end of Easter Week, our Sister Teresine Haban slipped quietly into eternity to meet her risen Lord. Her passing from this earthly life into everlasting life was surely an “Alleluia” moment – the culmination of a life of loving commitment and service to God and others.

Teresine was born as the seventh of twelve children on January 15, 1914, in Columbus, OH, to Stephen and Anna (Kollar) Haban. At her Baptism, she received the name of Eva Rosella.

Musically gifted, Teresine began playing the piano at the age of eight. She probably inherited this gift of music from her father who used some of his earnings to buy various musical instruments for his children. When he purchased a piano at an auction, he learned that his little daughter, Eva, could play it. From that time her parents gave her piano lessons as a birthday gift each year until she graduated from high school.

Teresine attended Saint Mary’s Grade School and High School. On September 8, 1930, she applied for admission into the postulancy of the Sisters of Saint Francis of Mary Immaculate and was accepted. She became a novice on August 12, 1931, and was given her religious name of Teresine. Her religious vocation was a gift from God for her, one that she would cherish her whole life.

In 1942, Teresine received her Bachelor’s Degree from the College of Saint Francis. She went on to earn a Master’s in Music from the Chicago Music College. She pursued her studies in music at the Eastman School of Music in Rochester, NY, where she was awarded her Doctoral Degree in Music.

Teresine’s first ministry was at Saint Clement School in Chicago. Later she was assigned to teach music at the College of St. Francis where she remained for 35 years, eleven of which she served as Chair of the Department of Music.

After leaving the College of Saint Francis, Teresine felt called to expand her music ministry. She accepted a position in the Music Department at West Chester State College. Because she would live at Immaculata College some eight miles away, she knew she would have to learn to drive. Her determination saw her through the achievement of this goal, and she enjoyed many side trips to the local parks and sites in Pennsylvania.

Teresine’s new position at West Chester State was both challenging and rewarding. She wrote: “The challenge became a wonderful source of satisfaction and a very real apostolate, transcending the teaching of music to a witnessing of Catholicity and religious life.”

Not only was Teresine a consummate teacher and instructor, she was also the recipient of numerous awards and honors, including a scholarship award for piano study, an appointment as an associate of the American Guild of Organists and Outstanding Educator of America Award. She was active in liturgical education for over sixty years and served as lecturer, consultant and editor in the field of Catholic hymnody. [Teresine was a major contributor to the popular hymnal series Our Parish Prays and Sings, published by Liturgical Press prior to and immediately following the second Vatican Council.] During her ministry she became known as a composer, arranger, performer and adjudicator. To quote one news article: “She reads difficult music on sight much like the ease with which most adults read a newspaper, and transposes with accuracy and speed.” Teresine’s greatest priority, though, was her life as a Joliet Franciscan. Despite many of life’s challenges, changes, and struggles, she loved this Congregation. She loved and cherished what her vocation called her to be and to become. Her example of fidelity and loyalty will remain with us always.

Sister Teresine, as we leave OLA for your final resting place, we take with us our memories of you. We thank you for the gift you have been and are to your Joliet Franciscan Community. May your voice and your music echo through eternity. Amen. Alleluia.

Tribute prepared by the Sisters of Saint Francis of Mary Immaculate.

Guilford Young

Guilford Young
November 10, 1916 – March 16, 1988

Archbishop Guilford Young was a man proud and passionate about his faith, dedicated to serving others and one who saw education as a gift and an opportunity. He loved young people and recognised them as the future of the country and the Church. He urged them to establish a vision, and to live it with purpose and dedication.

Guilford Young was born at Sandgate Brisbane on 10 November 1916 the son of a shearer Arthur Young and Mary Ellen Young. His father who was not a Catholic reared his family at Longreach Queensland but later the young lad Guilford was schooled by the Christian Brothers at Rockhampton. He began priestly studies for Rockhampton diocese at Springwood NSW and then proceeded to Propaganda College Rome. He was ordained priest on 3 June 1939 at the Lateran Basilica.

After appointments at Rockhampton Banyo seminary and the Apostolic Delegation at North Sydney, Guilford was appointed Auxiliary Bishop to Archbishop McGuire of Canberra and Goulburn on 15 July 1948 and became pastor of Yass. He was then aged 31 and the youngest Bishop in the church. He became Apostolic Administrator of the Archdiocese on 8 August 1953 when Archbishop McGuire retired and Auxiliary Bishop to the new Archbishop Eris O'Brien on 16 November 1953 until his transfer as Co-adjutor Archbishop at Hobart on 1 December 1954. At Yass also he gave considerable thought and ministerial attention to the aborigines of the district. Yass was often the focus in those days for large gatherings of laity and youth under his leadership.

Guilford Young was appointed as Archbishop of Hobart on 20 September, 1955 by Pope Eugenio Maria Giuseppe Giovanni Pacelli (Pius XII). As one of the Council Fathers he was imbued with a vision and an enthusiasm for the Church in the Modern World and this was highlighted in his concern for social justice. He was particularly vigilant and outspoken on issues of educational justice for Catholic schools.

Guilford's years in Hobart were distinguished by his leadership in the implementation of the reforms of the Second Vatican Council, and his contribution to the liturgical renewal of the Church, both at the local level and through his appointment in Rome, first to the Consilium for the implementation of the Council's reforms, and later to the Sacred Congregation for Divine Worship.

Guilford was awarded the Order of the British Empire – Knights Commander on 3 June 1978 for Services to the Church. He died in Melbourne on 16 March 1988 and is buried in Hobart.

Tribute prepared by Guilford Young College.

Percy Jones

Percy Jones
1914–1992

Percy Jones was a monumental figure in the development of both Australian church music and music education. He came from a family of influential musicians. His father Percy was bandmaster of the prizewinning St Augustine's Orphanage Band and a music teacher at both Geelong Grammar and Geelong College. His sister Dorothea was a noted singer, and his brother Basil became director of the Queensland Conservatorium of Music.

Jones showed an aptitude for music at an early age, and by the age of ten had come to the attention of Percy Grainger. Whilst still at school he decided that he would study for the priesthood. In 1930, Archbishop Daniel Mannix sent him to study at the Propaganda College and the Pontifical Institute for Sacred Music in Rome, where he completed his Doctorate in Music. He was ordained as a priest in 1937. His nine years in Europe included visits to the Abbey of Solesmes to study Gregorian chant.

Jones returned to Melbourne in 1939, and with his comprehensive musical and liturgical expertise was appointed by Mannix to several distinguished positions in the church. He was Diocesan Director of Music for the Archdiocese of Melbourne from 1940 to 1975, and Director of St Patrick's Cathedral Choir from 1942 to 1973. Through his teaching and performing, and as director of the Catholic Hour on Melbourne radio from 1940, he worked towards a renewal of liturgical music-making.

Jones published several major hymnals, including the Hymnal of St Pius X (1952) and the Hymnal of St Pius X: New Edition (1966), as well as numerous smaller collections of liturgical music that served the changing needs of the time. He was an advisor to the International Committee on English in the Liturgy (ICEL) from 1964 to 1975, playing an international role in the musical and liturgical reforms following the Second Vatican Council. On his retirement in 1979, he was made a Foundation Fellow of the Melbourne College of Divinity, in recognition of his contribution to the ecumenical movement.

During the 1940s, Jones began collecting Australian folk songs. He went on collecting tours in Victoria and NSW and copied down words and music that people sang to him. He published his arrangements of the now well-known Click Go the Shears and Botany Bay in Burl Ives' Folio of Australian Folk Songs. During the 1950s, he was a driving force in the establishment of the Victorian Schools Music Association, the National Music Camp Association, and the Australian Youth Orchestra. He was also a Vice-Director of the Melbourne University Conservatorium from 1950 to 1972.

Tribute prepared by the National Library of Australia.

Albert Edwin Lynch

Albert Edwin Lynch
December 10, 1900 – August 23, 1976

A Catholic priest and musician, Albert Edwin Lynch was born on 10 December 1900 at Collie, Western Australia, eldest child of Ernest Edwin Lynch, a miner from India, and his Victorian-born wife Elizabeth, née Stewart. Raised as an Anglican and educated at state schools, young Albert received his first musical training from the redoubtable Sister Monica at Saint Joseph's Convent, Boulder, before taking a job as a clerk. In the early 1920s his talent as a violinist earned him a place in orchestras supporting silent movies and enabled him to perform solo recitals on the wireless. Joseph Nowotny became his mentor. The Rivervale Progress Association sponsored the first of a series of concerts to raise the £1000 needed to send Lynch to Belgium in 1923 to study under Emile Marchot at the Conservatoire Royal de Musique de Bruxelles for three and a half years. During this period he was converted to Catholicism. Back in Perth, he led a fifteen-piece orchestra at the Ambassadors Theatre, Hay Street.

In 1930 Lynch began training for the priesthood at the Pontifical Urban College of Propaganda Fide, Rome. He also studied the Palestrina school of polyphonic music, as well as Gregorian chant. In the following year he performed Schubert's Ave Maria before Pope Pius XI. Lynch was ordained priest in Saint John Lateran Basilica on 16 March 1935. In the Benedictine abbey at Solesmes, France, he encountered the revival of plainsong stimulated by Pope Pius X's liturgical reforms. Appointed curate of Palmyra, Perth, on 6 July 1935, he returned to Western Australia in October. In 1938 he formed an all-male choir at Saint Mary's Cathedral, Perth, which he conducted for fifteen years. In conjunction with Christian Brothers' College, Saint George's Terrace, he established Western Australia's first Catholic choir school. As diocesan director (from 1938) of Gregorian chant, he traveled zealously throughout the State, assisting convent schools to establish plainsong choirs, and organizing examinations and competitions. He served on the music examinations board of the University of Western Australia, and collaborated with the Benedictine Abbey Nullius of New Norcia and its musicians, notably Dom Stephen Moreno and Dom Eladio Ros. Lynch was chaplain (1938-42) of Aquinas College, Manning, and, later, of other institutions. Founding parish priest (1952) of Applecross, he dedicated the parish to Saint Benedict and ministered there until he retired in 1973.

Following the Second Vatican Council's directives regarding use of the vernacular, in the 1960s Lynch had begun to write church music with English lyrics. For Pope Paul VI's visit to Australia in 1970, he wrote music for the Mass in Saint Mary's Cathedral, Sydney, and Mass of the Unsung Saints for a service held at Randwick racecourse where he conducted the choir. His compositions were used at the International Eucharistic Congress in Melbourne in 1973.

Lynch died on 23 August 1976 at Applecross and was buried in Karrakatta cemetery. He bequeathed his violin, viola and bows to the University of Western Australia, his piano to the Applecross parish school, and his records of polyphonic music and Gregorian chant to the archbishop of Perth.

Tribute from the Australian Dictionary of Biography, prepared by Clement Mulcahy.

Mary Dolores Depner, SCL

Mary Dolores Depner, SCL
December 7, 1928 – August 15, 2011

The Sisters of Charity of Leavenworth mourn the loss of Sister Mary Depner, 82, who died on August 15, 2011, at St. Vincent Hospital in Billings, MT. Sister Mary had been visiting in Billings from Leavenworth, KS at the time of her death. She served the people of God as a Sister of Charity for 64 years. Her cheerfulness and her grateful attitude were a blessing for all those with whom she lived and worked.

Mary Dolores Depner was born on December 7, 1928 in Billings, MT, the seventh of nine children born to Martin A. and Katherine Gerber Depner. Mary attended Fratt Memorial Grade School and graduated from Billings Senior High in 1946. She entered the religious community of the Sisters of Charity of Leavenworth on August 27, 1947 and, as Sister Martin de Porres, made her profession of vows on September 8, 1949. She later returned to the use of her baptismal name, and was known as Sister Mary.

Mary was an accomplished musician, an excellent teacher, and a gifted organist. She received a Bachelor of Music Education degree from the University of Saint Mary, Leavenworth, KS. Mary spent over 30 years teaching music in elementary and secondary classrooms across the west and Midwest. In 1974 she returned to her hometown where she taught in the parochial schools, was a school librarian, a liturgist, cared for her elderly mother for 21 years, and in May, 2004 retired as organist/pianist at Saint Patrick’s Co-Cathedral after 18 years. She belonged to the Billings Chapter of the American Guild of Organists and had an innate love for the organ, calling it the “King of the Instruments.” She delighted in her organ studies with Dr. Fred Binckes at Rocky Mountain College. Mary retired to the Mother House in Leavenworth, KS, in November, 2010.

Survivors include her brothers Arnold, Medford, OR; Earl, Monument, CO; Art, Spokane, WA; Ed, Redmond, WA; and sisters Patricia Gomm, Portland, OR; and Rita Leader, Billings, MT; niece Sister Carol Depner of Grand Junction, CO, also a Sister of Charity; many nieces, nephews, friends, and her SCL Community.

A vigil will be held at 7:00 p.m. on Thursday, Aug. 18, at St. Patrick’s Co-Cathedral. The Mass of Christian Burial will be celebrated at noon on Friday, Aug. 19, also at St. Patrick’s. Interment will follow in Holy Cross Cemetery.

Tribute prepared by the Sisters of Charity of Leavenworth, KS.

Lawrence J. Madden, SJ

Lawrence J. Madden, SJ
May 18, 1933–May 30, 2011

Father Lawrence Joseph Madden, SJ, 78, died on May 30, 2011 at Georgetown Univesity, Washington, DC. He was a Jesuit for 59 years and a priest for 46 years.

Lawrence was the son of Lawrence J. Madden and Maria Agnes Scally, born on May 18, 1933 in Philadelphia, PA. Following graduation from Saint Joseph's Preparatory School, Philadelphia, he entered the Society of Jesus on July 30, 1951 at the Novitiate of Saint Isaac Jogues, Wernersville, PA., where he pronounced his First Vows on July 31, 1953. After pursuing Juniorate (College) Studies in the Humanities at Wernersville from 1953 to 1955, Lawrence studied Philosophy and English from 1955 to 1958 at Loyola Seminary (Fordham University), Shrub Oak, NY from which he received a B.A. degree in 1957 and a M.S. degree in 1959.

From 1958 to 1961, Lawrence, a Jesuit Scholastic, taught English, Mathematics and Religion at Scranton Preparatory School, Scranton, PA., before being sent to study Theology from 1961 to 1965 at Woodstock College in Maryland, where he was ordained to the priesthood by Lawrence Cardinal Shehan, Archbishop of Baltimore, on June 14, 1964. Lawrence completed his Tertianship at St. Robert's Hall, Pomfret, CT, from 1965 to 1966 and made his Final Profession in the Society of Jesus at Georgetown University, Washington, DC on November 6, 1971.

Following graduate studies at the Liturgical Institute of the Theological Faculty at the University of Trier, Germany from 1966 to 1968, where he received the S.T.D. degree in 1971, Lawrence then served as Professor of Pastoral Theology (1968-1971) and Superior of the Jesuit Community (1969-1971) at Woodstock College in Maryland and Professor of Pastoral Theology (1970-1971) at Woodstock College in New York.

In 1971, Lawrence was sent to Washington, DC where he was to remain for the next forty years, engaged in various ministries in the area. From 1971 to 1981, he held the offices of Director of Campus Ministries and Professor of Pastoral Theology at Georgetown University as well as Vice-Superior at Campion House (1972-1981). From 1981 to 2000, residing at Holy Trinity Rectory, he served as Director of the Georgetown Center for Liturgy, Spirituality and the Arts, Parochial Vicar (1981-1993) and Pastor and Superior of the Holy Trinity Jesuit Community of Holy Trinity Church (1993-2000).

After a Sabbatical at Weston Jesuit School of Theology in Cambridge, MA. from 2000 to 2001, Lawrence returned to Washington, DC as the Director of the Georgetown Center for Liturgy from 2001 to 2011 at Georgetown University, where he also held assignments during those years as Professor of Theology (2003-2004), Professorial Lecturer in Theology (2004-2011), and Editorial Director of EnVisionChurch, a website devoted to liturgy, spirituality and the arts (2009-2011) until his death.

The American Institute of Architects’ Interfaith Forum on Religion Art & Architecture (IFRAA) presented the Elbert M. Conover Award to Lawrence J. Madden, SJ, on May 12, 2011 at the AIA’s National Convention in New Orleans. The award is given on occasion to non-architects for their contributions to religious art and architecture.

Lawrence served as an advisor to the U.S. Conference of Catholic Bishops' Committee on the Liturgy and on the governing committee of the North American Academy of Liturgy. An author and frequent lecturer, he edited The Awakening Church: the State of Liturgy in the U.S. Twenty-five Years after the Second Vatican Council’s Reforms, published in 1991. He has recently co-authored Simply Fred, A Tribute to Frederick R. McManus, priest, peritus, and promoter of liturgical renewal: 1950 to 2005. The book is available from lulu.com/spotlight/jackshea .

Tribute prepared by The Georgetown Center for Liturgy.