Liturgical blasphemy: "The belly-dancing Mass"
The belly-dancing Mass A "Circus Mass" featuring circus acts, a clarinet-playing main celebrant, and belly dancers (one of them with a snake around her body) celebrated on December 16, 2012 apparently …More
The belly-dancing Mass
A "Circus Mass" featuring circus acts, a clarinet-playing main celebrant, and belly dancers (one of them with a snake around her body) celebrated on December 16, 2012 apparently as "fund-raising" (!) for Kinderhilfe Bethlehem, a non-profit relief organization helping the Caritas Baby Hospital in Bethlehem.
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A "Circus Mass" featuring circus acts, a clarinet-playing main celebrant, and belly dancers (one of them with a snake around her body) celebrated on December 16, 2012 apparently as "fund-raising" (!) for Kinderhilfe Bethlehem, a non-profit relief organization helping the Caritas Baby Hospital in Bethlehem.
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thelastconvert
Sic est! 
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thelastconvert
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Wow - even a modernist would find this stupid - well maybe . . .
He needs to be relieved of his duties a long with his bishop.
He needs to be relieved of his duties a long with his bishop.
Prof. Leonard Wessell
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I have listend several times to the "belly" mass. The priest at the beginning makes it clear that the serive should bring about "Freude". "Freude" in German and in the context means "happy feelings" or, if one will, work-place joy and fun. "Freude" feeling is completely correct for ltirugically produced feeling if the God worshipped is homogenous to nature and to human nature. See my comment below …More
I have listend several times to the "belly" mass. The priest at the beginning makes it clear that the serive should bring about "Freude". "Freude" in German and in the context means "happy feelings" or, if one will, work-place joy and fun. "Freude" feeling is completely correct for ltirugically produced feeling if the God worshipped is homogenous to nature and to human nature. See my comment below 
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Prof. Leonard Wessell
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If the believer holds that God is actually infinite, then God is fully beyond anything or activities within the context of the world. God is heterogeneous to the world. Liturgy has the formal function of orienting the praying and worshipping mind toward God qua infinity, God having revealed Himself through his equally divine Son. In order to orient the praying believer towards such a transcendent …More
If the believer holds that God is actually infinite, then God is fully beyond anything or activities within the context of the world. God is heterogeneous to the world. Liturgy has the formal function of orienting the praying and worshipping mind toward God qua infinity, God having revealed Himself through his equally divine Son. In order to orient the praying believer towards such a transcendent (SUPERnatural) reality, liturgy must form the consciousness of the worshipper by enabling and inducing him to orient his mind towards an absolutely sublime and infinite God beyond and other than all finitude. In this context the "old" (sic) Latin mass fulfilled a divine calling.
But if God is seen as, say, potentially, viz., endlessly ongoing within the world's flux of things, then God is homogeneously related to the world. Liturgy directs the worshipping believer by orienting him towards God as He is. In the homogenous case, God is found as a realization within nature, not supernaturally other (heterogeniously related) or beyond nature. The ontological (= theory of "being") nature of modernism is to treat God as homogenously penetrating nature or, specifically, natural humans in their life in and within nature. From this point of view, what man does in nature, i.e., what fulfils him in nature (e.g., a carneval, party, singing and dancing, etc) becomes proper elements for liturgical use. Thus "belley dancing" is no blashempy as it is part of human perfection (happiness) within endlessly ongoing nature. The effect is that Jesus become less a redeemer of man from death and sin, rather a sort of therapeutic companion through life. In order to center liturgically upon therapist Jesus, this requires uniting him with worldly activities, which might include "belly dancing". From my transcendent conception of God, this is blashphemy. From the homogenous view of God, this is affirmation of God in OUR life here and now and, hence, no blasphemy. The often unfriendly rejection of Latin in the liturgy is a function of homogenous believers, i.e., modernists, and Latin liturgy becomes a threat to their belief. Hence, its rejection.
But if God is seen as, say, potentially, viz., endlessly ongoing within the world's flux of things, then God is homogeneously related to the world. Liturgy directs the worshipping believer by orienting him towards God as He is. In the homogenous case, God is found as a realization within nature, not supernaturally other (heterogeniously related) or beyond nature. The ontological (= theory of "being") nature of modernism is to treat God as homogenously penetrating nature or, specifically, natural humans in their life in and within nature. From this point of view, what man does in nature, i.e., what fulfils him in nature (e.g., a carneval, party, singing and dancing, etc) becomes proper elements for liturgical use. Thus "belley dancing" is no blashempy as it is part of human perfection (happiness) within endlessly ongoing nature. The effect is that Jesus become less a redeemer of man from death and sin, rather a sort of therapeutic companion through life. In order to center liturgically upon therapist Jesus, this requires uniting him with worldly activities, which might include "belly dancing". From my transcendent conception of God, this is blashphemy. From the homogenous view of God, this is affirmation of God in OUR life here and now and, hence, no blasphemy. The often unfriendly rejection of Latin in the liturgy is a function of homogenous believers, i.e., modernists, and Latin liturgy becomes a threat to their belief. Hence, its rejection.