"Let the little children come to me; do not stop them; for it is to such as these that the kingdom of God belongs... Then he embraced them, laid his hands on them and gave them his blessing". - Mk 10: 14,16
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As I get set to leave St. John's on Sunday, I want to write a special note to the youth of this great parish. This is to all of the students in the school, CCD, and youth group:
My young brothers and sisters,
Hi! Thank you so much for letting me spend so much time with you in Church, on the playground, in the classroom, on the campgrounds, at Cyberspace, on the white water rapids, and in your homes. You are a very special group of people of whom I am very proud and love very much.
As I said this morning at Mass, there are two things in this world that I love the most: 1) Jesus in the Eucharist, and 2) youth. I spend as much time as I can with both of you every day. I spend an hour with Jesus every morning in Church. Then, I come visit you on the playgrounds, in the classroom...I want to be wherever you are. I want to be a priest so that I can spend so much time with Jesus and you every day for the rest of my life. What a life!!
Jesus loves you very much! He, too, has a special love for children. The Bible verse above shows that. All of our love comes from Jesus. The love I have for you is from Jesus. It is really His love for you, coming through me. He has been the one playing with you, talking with you, embracing you, and laughing with you. It's not about Brother Greg, it's about Jesus. It's all about Jesus. He is always here for you; He will never leave you.
For now, I have to leave you. I have to go serve Jesus in another place. But, I will be back to visit you soon. I will pray for you every day. Please pray for me! Also, pray for Fr. Ray, Mrs. Suit, your teachers, your parents, your brothers and sisters, and your friends. Jesus wants us all to pray for each other. We are a family! Thank you very much for letting me be a part of the St. John's family.
I will miss you all a lot but will smile when I think of you. Please smile when you think of me! Our smiles will say, as they always do, "Jesus loves me".
May God bless each of you always,
Brother Greg
Friday, September 30, 2005
Wednesday, September 21, 2005
Living next to a saint
I am good friends with a couple in Pennsylvania. They live very close to the seminary I attended (Mount St Mary's), and I would visit them and their five kids frequently. Great Catholic family! When I would visit, I played with the kids and joked around much of the time. But, then, they invited another seminarian (who was a deacon) to their home. He prayed evening prayer with them, blessed their house, and led them in a rosary. When he left, their kids halfheartedly said, "so that's what a seminarian is supposed to be like!" ...(oops)
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Last week, I learned that a good friend of mine from the seminary lost his long battle with cancer at a very young age. Fr. Darin Didier was a ordained a priest of Fargo, ND in June of this year after fighting non-Hodgkins lyphoma for many years in the seminary. The disease had been in remission for at least a year, maybe two. Unfortunately, it returned this summer, and Fr Darin died the first week of September.
Darin and I were friends, classmates, and neighbors. I would hear him coughing through many a night in his last year of seminary. He rarely (if ever) complained about the cancer, and lived his simple yet joyful life as normally as ever. Darin was very athletic, intelligent, kind, enthusiastic, and loving. To me and many others, he was a saint. For nine months, I had the great honor of living next to a saint!
When he was first diagnosed with the cancer, he underwent radiation and chemotherapy, and had to leave the seminary. After a while, the doctors told him that the treatments were not working properly. Eventually, he was told by them that there was nothing more that they could do. So, Darin turned to natural supplements, a strict diet (he was already a health nut), and to priests. He had a few priests pray over him in the hopes of a healing. Basically, he put his whole life in the hands of God.
Amazingly, the cancer went into remission. He was well enough to return to the seminary and resume his formation for priesthood. He continued a rigorous natural and supernatural diet to keep the cancer from returning. He was an heroic witness to the virtue of faith to so many people at and around the Mount, not to mention elsewhere. What courage!
The amazing gift for Fr Darin, obviously, is priesthood. He was cured long enough to be ordained. When a man is ordained a priest, it is forever. Fr Darin is a priest forever! I believe he is like John Paul II in the sense that he had a very short stay in Purgatory, and is now in Heaven. He endured the Cross in huge ways; now, he enjoys the fruits of Paradise with Almighty God and all the angels and saints.
I have already asked his intercession on some matters. As powerful as his prayers were on Earth, they are even more so now. Father Darin, pray for us!
Oh, and by the way, the seminarian I mentioned above was Darin Didier.
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Last week, I learned that a good friend of mine from the seminary lost his long battle with cancer at a very young age. Fr. Darin Didier was a ordained a priest of Fargo, ND in June of this year after fighting non-Hodgkins lyphoma for many years in the seminary. The disease had been in remission for at least a year, maybe two. Unfortunately, it returned this summer, and Fr Darin died the first week of September.
Darin and I were friends, classmates, and neighbors. I would hear him coughing through many a night in his last year of seminary. He rarely (if ever) complained about the cancer, and lived his simple yet joyful life as normally as ever. Darin was very athletic, intelligent, kind, enthusiastic, and loving. To me and many others, he was a saint. For nine months, I had the great honor of living next to a saint!
When he was first diagnosed with the cancer, he underwent radiation and chemotherapy, and had to leave the seminary. After a while, the doctors told him that the treatments were not working properly. Eventually, he was told by them that there was nothing more that they could do. So, Darin turned to natural supplements, a strict diet (he was already a health nut), and to priests. He had a few priests pray over him in the hopes of a healing. Basically, he put his whole life in the hands of God.
Amazingly, the cancer went into remission. He was well enough to return to the seminary and resume his formation for priesthood. He continued a rigorous natural and supernatural diet to keep the cancer from returning. He was an heroic witness to the virtue of faith to so many people at and around the Mount, not to mention elsewhere. What courage!
The amazing gift for Fr Darin, obviously, is priesthood. He was cured long enough to be ordained. When a man is ordained a priest, it is forever. Fr Darin is a priest forever! I believe he is like John Paul II in the sense that he had a very short stay in Purgatory, and is now in Heaven. He endured the Cross in huge ways; now, he enjoys the fruits of Paradise with Almighty God and all the angels and saints.
I have already asked his intercession on some matters. As powerful as his prayers were on Earth, they are even more so now. Father Darin, pray for us!
Oh, and by the way, the seminarian I mentioned above was Darin Didier.
Friday, September 16, 2005
Thank you, GW!!
I learned this summer that I won't be returning to St Stephen's/GW. Cardinal McCarrick has asked me to serve in a parish in Montgomery County (Maryland) for this school year. Hopefully, he will ordain me a transitional deacon in December, and then a priest in May '06. I will keep you updated.
Last year at St Stephen's was one of the greatest experiences of my life. To be around such great people in the parish and GW was such a blessing! I am extremely grateful to the former pastor (Msgr Hill), staff, young adults, and parishioners for making me feel so welcome and part of the family. I spent most of my vacation time there last year because of your hospitality, joy, and goodness. The young adults inspired me with their faith and generosity. I will miss them- studs, all of them!
To the students of GW, I say thank you in a HUGE way. You allowed me to be a part of a big year in your lives to share laughs, tears, and faith. You are all so talented and have such busy lives, yet you gave so much to Christ, me and the programs. You opened your minds and hearts to Christ and it paid such great dividends for all of us. I encourage you to continue living the generous spirit you have, and give yourselves more to Him and to others in prayer and service.
While the dinners and discussions were truly memorable and powerful experiences, my greatest memory was a Lenten Penance service. Amid the craziness of your schedules, the fact that it was late on a Sunday night, and with some being afraid because it had been years since going to Confession, we still had a great turnout! Something special is going on when people make the free choice to reconcile with God and the Church in Confession. It was AWESOME to see! Inspiring, really. Hopefully, it was awesome for those who went to experience the mercy of God in a deep way.
I will continue to blog on this site unless Fr Gurnee decides to have someone else take over. We still have many people reading this each week, which is great. I will try to visit GW at some point this year. I pray for all of you each time I pray the rosary. For those who have asked me to pray for them or their special intentions, you are on my list which I take to Night Prayer each night (always looking to add to the list!). Until I see you next, I will see you in prayer.
I love you all, and from the bottom of my heart am truly grateful for the love and support you have shown me. May God continue to bless you abundantly this year, and all the years of your life. Please pray for me, priests, and those in religious life. Thank you, GW!!
Last year at St Stephen's was one of the greatest experiences of my life. To be around such great people in the parish and GW was such a blessing! I am extremely grateful to the former pastor (Msgr Hill), staff, young adults, and parishioners for making me feel so welcome and part of the family. I spent most of my vacation time there last year because of your hospitality, joy, and goodness. The young adults inspired me with their faith and generosity. I will miss them- studs, all of them!
To the students of GW, I say thank you in a HUGE way. You allowed me to be a part of a big year in your lives to share laughs, tears, and faith. You are all so talented and have such busy lives, yet you gave so much to Christ, me and the programs. You opened your minds and hearts to Christ and it paid such great dividends for all of us. I encourage you to continue living the generous spirit you have, and give yourselves more to Him and to others in prayer and service.
While the dinners and discussions were truly memorable and powerful experiences, my greatest memory was a Lenten Penance service. Amid the craziness of your schedules, the fact that it was late on a Sunday night, and with some being afraid because it had been years since going to Confession, we still had a great turnout! Something special is going on when people make the free choice to reconcile with God and the Church in Confession. It was AWESOME to see! Inspiring, really. Hopefully, it was awesome for those who went to experience the mercy of God in a deep way.
I will continue to blog on this site unless Fr Gurnee decides to have someone else take over. We still have many people reading this each week, which is great. I will try to visit GW at some point this year. I pray for all of you each time I pray the rosary. For those who have asked me to pray for them or their special intentions, you are on my list which I take to Night Prayer each night (always looking to add to the list!). Until I see you next, I will see you in prayer.
I love you all, and from the bottom of my heart am truly grateful for the love and support you have shown me. May God continue to bless you abundantly this year, and all the years of your life. Please pray for me, priests, and those in religious life. Thank you, GW!!
Tuesday, September 06, 2005
Tabernacles of hope
"You know you are getting old when the candles cost more than the cake."
- Bob Hope
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Here is an exerpt from a reflection I gave at all the Masses this past weekend at a parish in Southern Maryland:
There are two things that I can say with great confidence about Hurricane Katrina. First, the hurricane was not part of God’s active, perfect Plan. Second, God has allowed this to happen in order to bring about tremendous good. On the first point, the Book of Wisdom, Chapter One, “God did not make death, nor does He rejoice in the destruction of the living”. On the second point, whenever we ask, ‘why does God allow evil to exist? Why does He allow suffering’, we need to look at the Cross. Why did He allow that? He loves his only Son infinitely, He has perfect love for Jesus. And yet, He allowed Him to suffer tremendously.
Like Christ, the people in the South, particularly New Orleans, have been humbled something fierce, have been stripped of almost everything, and have suffered tremendously. They are carrying a HUGE Cross. Like most crosses, they didn’t choose this. They are sharing in Christ’s Passion and suffering. But, while Christ had his Good Friday, He also had his Easter Sunday. He rose from the dead! Conquered death! Life after death! So, too, those in the South who are in their Passion will have a Resurrection.
Mother Teresa once said, “Don’t ever get so sad that you lose sight of the Resurrection”. While we are men and women of the Cross – Jesus says, ‘unless you carry your cross, you cannot be my disciple’ – we are men and women of the Resurrection. We believe and have great confidence that our brothers and sisters in the South will experience a Resurrection. They will experience a newness of life that they’ve never known. They will find joy in things that before they didn’t or in things that they’ve taken for granted – a bed to sleep on, a hot meal, a roof over their heads. We believe that they will experience a Resurrection soon.
We come to this Mass, every Mass, celebrating Christ’s Death and Resurrection. Especially in the Eucharist, we remember Jesus’ sacrifice on the Cross in a special way, and that makes Him present on the altar under the signs of bread and wine. We receive Jesus’ risen flesh and blood in Holy Communion, and go forth from this place as living tabernacles of hope to those we meet. We have the risen Lord dwelling within us at that point. Hope Himself dwelling within us. We take a message of hope, this Gospel of Hope, Joy, Peace and Love to our neighbors, friends and family this week, and pray with great confidence for the victims of Katrina.
“Don’t ever get so sad that you lose sight of the Resurrection”.
- Bob Hope
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Here is an exerpt from a reflection I gave at all the Masses this past weekend at a parish in Southern Maryland:
There are two things that I can say with great confidence about Hurricane Katrina. First, the hurricane was not part of God’s active, perfect Plan. Second, God has allowed this to happen in order to bring about tremendous good. On the first point, the Book of Wisdom, Chapter One, “God did not make death, nor does He rejoice in the destruction of the living”. On the second point, whenever we ask, ‘why does God allow evil to exist? Why does He allow suffering’, we need to look at the Cross. Why did He allow that? He loves his only Son infinitely, He has perfect love for Jesus. And yet, He allowed Him to suffer tremendously.
Like Christ, the people in the South, particularly New Orleans, have been humbled something fierce, have been stripped of almost everything, and have suffered tremendously. They are carrying a HUGE Cross. Like most crosses, they didn’t choose this. They are sharing in Christ’s Passion and suffering. But, while Christ had his Good Friday, He also had his Easter Sunday. He rose from the dead! Conquered death! Life after death! So, too, those in the South who are in their Passion will have a Resurrection.
Mother Teresa once said, “Don’t ever get so sad that you lose sight of the Resurrection”. While we are men and women of the Cross – Jesus says, ‘unless you carry your cross, you cannot be my disciple’ – we are men and women of the Resurrection. We believe and have great confidence that our brothers and sisters in the South will experience a Resurrection. They will experience a newness of life that they’ve never known. They will find joy in things that before they didn’t or in things that they’ve taken for granted – a bed to sleep on, a hot meal, a roof over their heads. We believe that they will experience a Resurrection soon.
We come to this Mass, every Mass, celebrating Christ’s Death and Resurrection. Especially in the Eucharist, we remember Jesus’ sacrifice on the Cross in a special way, and that makes Him present on the altar under the signs of bread and wine. We receive Jesus’ risen flesh and blood in Holy Communion, and go forth from this place as living tabernacles of hope to those we meet. We have the risen Lord dwelling within us at that point. Hope Himself dwelling within us. We take a message of hope, this Gospel of Hope, Joy, Peace and Love to our neighbors, friends and family this week, and pray with great confidence for the victims of Katrina.
“Don’t ever get so sad that you lose sight of the Resurrection”.
Friday, September 02, 2005
Big Hurt in the Big Easy
Sorry it's taken me a little while to get back on here to make a post about World Youth Day... it was awesome! Probably over 1,000,000 Catholic youth there to greet Pope Benedict and celebrate our Catholic faith. I actually got to shake the Pope's hands at one point! We toured churches and tombs of saints in Rome, Assisi, and Padua before heading off to Germany. In Germany, the crowds were huge for the Opening Mass, conferences, prayer vigil, and Closing Mass. For the vigil and Closing Mass, our group (of about 125) walked 6 miles, and slept outside with a million other people. The 2 week pilgrimmage was an encounter with Christ and his Church for many in our group. Pretty cool stuff!
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It is very painful, frustrating, and sad to watch the TV coverage of the devastation in the South from Hurricane Katrina. The networks are trying to show positive stories of heroism with every story of heartbreak. And, there are many great people rising to the occasion and doing selfless acts of love for their neighbor. But, there are also some people who are either acting immorally or illegally in acting solely for themselves. In other words, God is very much at work in Louisiana, Mississippi, and Alabama right now, but so is the Opponent.
Some of the glimpses of the conditions down there, especially in New Orleans, remind me of Calcutta, India. I was there in 2000, working briefly with the Missionaries of Charity. There are many similarities between Calcutta and New Orleans at the moment. One thing I saw a lot of in Calcutta is many people wandering the streets with nowhere to go, nothing to eat or drink, and unclean conditions all around them. I saw the exact same thing on the TV on Wednesday; people walking around New Orleans with nothing except the shirts on their backs. What is going on in the Big Easy is the norm for Calcutta.
Can any good come out of this? Physically, yes, but it will take much time, effort, and money. Spiritually, yes, too, and I believe it will be much more immediate. In Calcutta, I saw the poorest of the poor; we are seeing them every night in New Orleans on TV. They really have nothing. For the men and women of Calcutta who sleep on sidewalks or for those in New Orleans who walk back and forth on Interstate 10 with no food, clothing, or shelter, it's really just them and God. They have nothing else except Him right now. Maybe for the first time in some of their lives, they are talking and listening to their Father in Heaven.
Do we who are rich do that? Or do all of the things ("toys") we have distract us from talking with God? Have we tuned God out with all of the noise of the world - I Pods, cell phones, internet, etc.? Are we focused more on things of this life or things of the next life? Jesus warns us: "Do not store up treasures for yourselves on earth... but store up treasures for yourselves in heaven" (Matt 6:19,20). Also, he tells the rich young man to "go and sell your possessions and give money to the poor, and you will have treasure in heaven; then come, follow me" (Matt 19:21). Our Lord knows full well the danger of riches. Possessions can become evil if we become attached to them.
I don't believe that all of this has happened to the people of the South because they're evil, and God is angry. On the contrary, I believe that God has allowed his children down there a great opportunity to reach out to Him. He has allowed them to be humbled, stripped of almost everything, and suffer greatly; He allowed the same things in His own Son's life. In a radical and paradoxical way, Christ honors the poor but condemns the rich (see Matt 19:24). Our Southern brothers and sisters are the poorest of the poor; they are the 'poor in spirit' whom Christ calls 'blessed' (Matt 5:3).
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It is very painful, frustrating, and sad to watch the TV coverage of the devastation in the South from Hurricane Katrina. The networks are trying to show positive stories of heroism with every story of heartbreak. And, there are many great people rising to the occasion and doing selfless acts of love for their neighbor. But, there are also some people who are either acting immorally or illegally in acting solely for themselves. In other words, God is very much at work in Louisiana, Mississippi, and Alabama right now, but so is the Opponent.
Some of the glimpses of the conditions down there, especially in New Orleans, remind me of Calcutta, India. I was there in 2000, working briefly with the Missionaries of Charity. There are many similarities between Calcutta and New Orleans at the moment. One thing I saw a lot of in Calcutta is many people wandering the streets with nowhere to go, nothing to eat or drink, and unclean conditions all around them. I saw the exact same thing on the TV on Wednesday; people walking around New Orleans with nothing except the shirts on their backs. What is going on in the Big Easy is the norm for Calcutta.
Can any good come out of this? Physically, yes, but it will take much time, effort, and money. Spiritually, yes, too, and I believe it will be much more immediate. In Calcutta, I saw the poorest of the poor; we are seeing them every night in New Orleans on TV. They really have nothing. For the men and women of Calcutta who sleep on sidewalks or for those in New Orleans who walk back and forth on Interstate 10 with no food, clothing, or shelter, it's really just them and God. They have nothing else except Him right now. Maybe for the first time in some of their lives, they are talking and listening to their Father in Heaven.
Do we who are rich do that? Or do all of the things ("toys") we have distract us from talking with God? Have we tuned God out with all of the noise of the world - I Pods, cell phones, internet, etc.? Are we focused more on things of this life or things of the next life? Jesus warns us: "Do not store up treasures for yourselves on earth... but store up treasures for yourselves in heaven" (Matt 6:19,20). Also, he tells the rich young man to "go and sell your possessions and give money to the poor, and you will have treasure in heaven; then come, follow me" (Matt 19:21). Our Lord knows full well the danger of riches. Possessions can become evil if we become attached to them.
I don't believe that all of this has happened to the people of the South because they're evil, and God is angry. On the contrary, I believe that God has allowed his children down there a great opportunity to reach out to Him. He has allowed them to be humbled, stripped of almost everything, and suffer greatly; He allowed the same things in His own Son's life. In a radical and paradoxical way, Christ honors the poor but condemns the rich (see Matt 19:24). Our Southern brothers and sisters are the poorest of the poor; they are the 'poor in spirit' whom Christ calls 'blessed' (Matt 5:3).
Tuesday, August 09, 2005
World Youth Day bound
I'm heading off on a trip with approximately 100 high school youth and 20 adults to Germany for World Youth Day. It should be a great trip; a great group of kids. We're heading to stops in Italy (Rome, Assisi, etc.) and Germany before ending up in Cologne, Germany, with the Pope. Please pray for these youth, as they hear and see the Gospel from people their own age from all over the world, and also from the Holy Father.
Tuesday, July 26, 2005
Confirmation - notes
Confirmation
Is Confirmation necessary for salvation?
-debatable; theological debate
-might say that it is necessary for those who have been offered it
- the Magisterium (teaching authority) of the Church says this:
“It must be explained to the faithful that the reception of the sacrament of Confirmation is necessary for the completion of baptismal grace. For "by the sacrament of Confirmation, [the baptized] are more perfectly bound to the Church and are enriched with a special strength of the Holy Spirit. Hence they are, as true witnesses of Christ, more strictly obliged to spread and defend the faith by word and deed." (CCC, # 1285)
-Confirmation completes baptism
-“seals” the gifts of baptism
-sends us on our journey; missionary
-“receive the Holy Spirit”
“The 1st Confirmation” – Pentecost (fifty days after Resurrection / Passover - feast of weeks)
- Acts 2:1-13
- Jesus had promised that the Father would send the Spirit
-“the Paraclete, the Holy Spirit, whom the Father will send in my name, will teach you everything and remind you of all I have said to you” - John 14:26
- Acts 8
- the Apostles, began to impart the gift of the Spirit through the laying on of hands
-Peter and John went to Samaria where the people “had only been baptized in the name of the Lord Jesus. Then they laid hands on them, and they received the Holy Spirit (16-17)
Did the early Church celebrate Confirmation as we do??
-yes, with external signs (oils, the laying on of hands) and with the bishop as celebrant
&
-no, because it was celebrated with baptism as a “double sacrament”
Conf. completes bapt., seals gifts of HS, indelible character
-Bishop couldn’t be present at all baptisms
-huge number of baptisms, growing number of rural parishes, growth of dioceses (among other reasons)
-West separated the 2 in order to reserve Conf. to the bishop
- East kept them as one; priests did Conf.
Did the early Church Fathers distinguish between Baptism and Confirmation:
- St. Hippolytus of Rome (235 AD) mentions the following rites of
Confirmation:
- Imposition of hands by the Bishop and prayer
- anointing with consecrated oil - this unction must be distinguished from the baptismal unction performed by the priest after Baptism - together with imposition of hands and the simultaneous pronouncement of a Trinitarian form of blessing
- signing of the forehead and the kiss of peace.
(St. Hippolytus may have studied under St. Iraneus, who studied under St. Polycarp, who studied under St. John the Apostle)
What about the oils used in Confirmation?
- “Christ” = anointed one ; Christian = anointed one
- very early in the Church, an anointing with perfumed oil (chrism) was added to the laying on of hands
- continues in both East and West
- East: “chrismation”
- West: “Confirmation” (ratification of Baptism and strengthening / fulfilling baptismal grace)
- Chrism oil is used in Baptism – priesthood of Christ as p,p,k
- from OT and other ancient symbolism, oil:
- is a sign of abundance and joy
- cleanses (before or after a bath) and limbers (athletes, e.g.)
- is a sign of healing since it soothes bruises and wounds
- makes radiant with beauty, health, and strength
- those who are anointed at Baptism are cleansed and strengthened
- those who are anointed at Confirmation are consecrated to Christ and share more deeply in his mission
Confirmation seals us as Christ’s and helps us to DO God’s Will
Confirmation brings a greater familiarity with the Holy Spirit, particularly, who can be a powerful presence in our lives
- gifts of the Holy Spirit (+ charisms; 1 Cor 12; healing, prophecy, miracles, tongues)
- fruits of the Holy Spirit (love, joy, peace, patience, kindness, goodness, generosity, gentleness, faithfulness, modesty, self-control, chastity)
Is Confirmation necessary for salvation?
-debatable; theological debate
-might say that it is necessary for those who have been offered it
- the Magisterium (teaching authority) of the Church says this:
“It must be explained to the faithful that the reception of the sacrament of Confirmation is necessary for the completion of baptismal grace. For "by the sacrament of Confirmation, [the baptized] are more perfectly bound to the Church and are enriched with a special strength of the Holy Spirit. Hence they are, as true witnesses of Christ, more strictly obliged to spread and defend the faith by word and deed." (CCC, # 1285)
-Confirmation completes baptism
-“seals” the gifts of baptism
-sends us on our journey; missionary
-“receive the Holy Spirit”
“The 1st Confirmation” – Pentecost (fifty days after Resurrection / Passover - feast of weeks)
- Acts 2:1-13
- Jesus had promised that the Father would send the Spirit
-“the Paraclete, the Holy Spirit, whom the Father will send in my name, will teach you everything and remind you of all I have said to you” - John 14:26
- Acts 8
- the Apostles, began to impart the gift of the Spirit through the laying on of hands
-Peter and John went to Samaria where the people “had only been baptized in the name of the Lord Jesus. Then they laid hands on them, and they received the Holy Spirit (16-17)
Did the early Church celebrate Confirmation as we do??
-yes, with external signs (oils, the laying on of hands) and with the bishop as celebrant
&
-no, because it was celebrated with baptism as a “double sacrament”
Conf. completes bapt., seals gifts of HS, indelible character
-Bishop couldn’t be present at all baptisms
-huge number of baptisms, growing number of rural parishes, growth of dioceses (among other reasons)
-West separated the 2 in order to reserve Conf. to the bishop
- East kept them as one; priests did Conf.
Did the early Church Fathers distinguish between Baptism and Confirmation:
- St. Hippolytus of Rome (235 AD) mentions the following rites of
Confirmation:
- Imposition of hands by the Bishop and prayer
- anointing with consecrated oil - this unction must be distinguished from the baptismal unction performed by the priest after Baptism - together with imposition of hands and the simultaneous pronouncement of a Trinitarian form of blessing
- signing of the forehead and the kiss of peace.
(St. Hippolytus may have studied under St. Iraneus, who studied under St. Polycarp, who studied under St. John the Apostle)
What about the oils used in Confirmation?
- “Christ” = anointed one ; Christian = anointed one
- very early in the Church, an anointing with perfumed oil (chrism) was added to the laying on of hands
- continues in both East and West
- East: “chrismation”
- West: “Confirmation” (ratification of Baptism and strengthening / fulfilling baptismal grace)
- Chrism oil is used in Baptism – priesthood of Christ as p,p,k
- from OT and other ancient symbolism, oil:
- is a sign of abundance and joy
- cleanses (before or after a bath) and limbers (athletes, e.g.)
- is a sign of healing since it soothes bruises and wounds
- makes radiant with beauty, health, and strength
- those who are anointed at Baptism are cleansed and strengthened
- those who are anointed at Confirmation are consecrated to Christ and share more deeply in his mission
Confirmation seals us as Christ’s and helps us to DO God’s Will
Confirmation brings a greater familiarity with the Holy Spirit, particularly, who can be a powerful presence in our lives
- gifts of the Holy Spirit (+ charisms; 1 Cor 12; healing, prophecy, miracles, tongues)
- fruits of the Holy Spirit (love, joy, peace, patience, kindness, goodness, generosity, gentleness, faithfulness, modesty, self-control, chastity)
Wednesday, July 20, 2005
Baptism - notes
Here are my notes from a talk I gave recently on the Sacrament of Baptism at the parish at which I'm stationed this summer. It's part of a summer series on the sacraments. I will post notes from talks on the other sacraments in the coming weeks. Please feel free to ask questions if something is unclear. Hope everyone is having a good and safe summer!!
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Baptism
Can someone get to Heaven without being baptized?
Jesus – to Nicodemus (‘see the kingdom of God’...need to be ‘born from above’)
“In all truth I tell you, no one can enter the kingdom of God without being born through water and the Spirit” - John 3:5
“whoever believes and is baptized will be saved; whoever does not believe will be condemned” – Mark 16:16
Does baptism in the Spirit only occur through water?
By desire – the good thief on the cross, e.g.
“Jesus, remember me when you come into your kingdom”
“in truth I tell you, today you will be with me in paradise” – Lk 23:42-43
By blood – sharing in Jesus’ baptism by blood
“The cup that I shall drink you shall drink, and with the baptism with which I shall be baptized, you shall be baptized” – Mk 10:39
Is baptism symbolic only??
- sacraments – confer the grace they signify
- no Scriptural references to baptism (or any of the sacraments) being symbolic only
“’You must repent,’ Peter answered, ‘and every one of you must be baptized in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit’” -Acts 2:38
“every one of you that has been baptized has been clothed in Christ” –Gal 3:27
“when we were baptized into Christ Jesus, we were baptized into his death. So by our baptism into his death we were buried with him, so that as Christ was raised from the dead by the Father’s glorious power, we too should begin living a new life” – Rom 6:4
Baptism prefigured in OT
- 2 Kings 5:14
Naaman immersed himself seven times in the Jordan, “and his flesh became clean once more like the flesh of a little child.”
- Isaiah 44:3
“I shall pour out water on the thirsty soil and streams on the dry ground. I shall pour out my spirit on your descendants” (water and Spirit)
- Ezekiel 36:25-27
“I shall pour clean water over you and you will be cleansed; I shall cleanse you of all your filth and of all your foul idols. I shall give you a new heart, and put a new spirit in you”
- Noah’s ark, as described by Peter – 1 Peter 3: 19-22
“ In (Noah’s ark), only a few, that is eight souls, were saved through water. It is the baptism corresponding to this water which saves you now
– not the washing off of physical dirt but the pledge of a good conscience given to God through the resurrection of Jesus Christ”
OT purification rites = almost always limited to external ‘bodily’ purity
- Ark shows the limits of the saving waters of the old covenant
-Baptism = no limits of the saving waters of the new covenant
The spiritual life begins with baptism
- Rom 6:4 - by baptism, “we too should begin living a new life”
Heaven on Earth, fullness of life
- Col 2:9 – “you have been buried with him by your baptism…you were dead, because you were sinners and uncircumcised in body; he has brought you to life with him”
- baptism and all of the sacraments are not just about getting to Heaven when our bodies die, but also about getting to Heaven on Earth
- die to self, sin
- experience the fullness of Christ on Earth in the Church (sacraments)
- Eucharist, Confession, etc.
What do we receive at Baptism?
- Life in Christ
- Indwelling of the Holy Spirit
“Baptize in the name of the Father, the Son, and the Holy Spirit”
- real (vs Protestants – merely symbolic)
- Faith
-“for all of you are children of God, through faith, in Christ Jesus, since
every one of you that has been baptized has been clothed in Christ”
– Gal 3:26-27
- forgiveness of sins
- “by Baptism all sins are forgiven, original sin and all personal sins, as well as all punishment for sin”
- concupiscence remains (the inclination toward sin)
- gifts of the Holy Spirit
- wisdom, knowledge, understanding, reverence, fear of the Lord,
right judgement, courage
- incorporation into the Church, the Body of Christ
- “for by one Spirit, we were all baptized into one body” – 1 Cor 12:13
- all the baptized share in the common priesthood of Christ
- “but you are a chosen race, a kingdom of priests, a holy nation, a people to be a personal possession to sing the praises of God who called you out of the darkness into his wonderful light” – 1 Pet 2:9
- baptized to be priest, prophet, and king
- “Having become a member of the Church, the person baptized belongs no longer to himself, but to him who died and rose for us. From now on, he is called to be subject to others, to serve them in the communion of the Church, and to "obey and submit" to the Church's leaders, holding them in respect and affection. Just as Baptism is the source of responsibilities and duties, the baptized person also enjoys rights within the Church: to receive the sacraments, to be nourished with the Word of God and to be sustained by the other spiritual helps of the Church.” – CCC, # 1269
- "’Reborn as sons of God, [the baptized] must profess before men the faith they have received from God through the Church" and participate in the apostolic and missionary activity of the People of God.’” – CCC, # 1270
- an indelible spiritual mark
- “Baptism seals the Christian with the indelible spiritual mark (character) of his belonging to Christ. Given once for all, Baptism cannot be repeated.” (CCC, # 1272)
- “do not grieve the holy Spirit who has marked you with his seal, ready for the day when we shall be set free” – Eph 4:30
- "Baptism indeed is the seal of eternal life." – St Ireneaus
- die with the seal of baptism = enter eternal life
-----------------------------------------------------------------------
Baptism
Can someone get to Heaven without being baptized?
Jesus – to Nicodemus (‘see the kingdom of God’...need to be ‘born from above’)
“In all truth I tell you, no one can enter the kingdom of God without being born through water and the Spirit” - John 3:5
“whoever believes and is baptized will be saved; whoever does not believe will be condemned” – Mark 16:16
Does baptism in the Spirit only occur through water?
By desire – the good thief on the cross, e.g.
“Jesus, remember me when you come into your kingdom”
“in truth I tell you, today you will be with me in paradise” – Lk 23:42-43
By blood – sharing in Jesus’ baptism by blood
“The cup that I shall drink you shall drink, and with the baptism with which I shall be baptized, you shall be baptized” – Mk 10:39
Is baptism symbolic only??
- sacraments – confer the grace they signify
- no Scriptural references to baptism (or any of the sacraments) being symbolic only
“’You must repent,’ Peter answered, ‘and every one of you must be baptized in the name of Jesus Christ for the forgiveness of your sins, and you will receive the gift of the Holy Spirit’” -Acts 2:38
“every one of you that has been baptized has been clothed in Christ” –Gal 3:27
“when we were baptized into Christ Jesus, we were baptized into his death. So by our baptism into his death we were buried with him, so that as Christ was raised from the dead by the Father’s glorious power, we too should begin living a new life” – Rom 6:4
Baptism prefigured in OT
- 2 Kings 5:14
Naaman immersed himself seven times in the Jordan, “and his flesh became clean once more like the flesh of a little child.”
- Isaiah 44:3
“I shall pour out water on the thirsty soil and streams on the dry ground. I shall pour out my spirit on your descendants” (water and Spirit)
- Ezekiel 36:25-27
“I shall pour clean water over you and you will be cleansed; I shall cleanse you of all your filth and of all your foul idols. I shall give you a new heart, and put a new spirit in you”
- Noah’s ark, as described by Peter – 1 Peter 3: 19-22
“ In (Noah’s ark), only a few, that is eight souls, were saved through water. It is the baptism corresponding to this water which saves you now
– not the washing off of physical dirt but the pledge of a good conscience given to God through the resurrection of Jesus Christ”
OT purification rites = almost always limited to external ‘bodily’ purity
- Ark shows the limits of the saving waters of the old covenant
-Baptism = no limits of the saving waters of the new covenant
The spiritual life begins with baptism
- Rom 6:4 - by baptism, “we too should begin living a new life”
Heaven on Earth, fullness of life
- Col 2:9 – “you have been buried with him by your baptism…you were dead, because you were sinners and uncircumcised in body; he has brought you to life with him”
- baptism and all of the sacraments are not just about getting to Heaven when our bodies die, but also about getting to Heaven on Earth
- die to self, sin
- experience the fullness of Christ on Earth in the Church (sacraments)
- Eucharist, Confession, etc.
What do we receive at Baptism?
- Life in Christ
- Indwelling of the Holy Spirit
“Baptize in the name of the Father, the Son, and the Holy Spirit”
- real (vs Protestants – merely symbolic)
- Faith
-“for all of you are children of God, through faith, in Christ Jesus, since
every one of you that has been baptized has been clothed in Christ”
– Gal 3:26-27
- forgiveness of sins
- “by Baptism all sins are forgiven, original sin and all personal sins, as well as all punishment for sin”
- concupiscence remains (the inclination toward sin)
- gifts of the Holy Spirit
- wisdom, knowledge, understanding, reverence, fear of the Lord,
right judgement, courage
- incorporation into the Church, the Body of Christ
- “for by one Spirit, we were all baptized into one body” – 1 Cor 12:13
- all the baptized share in the common priesthood of Christ
- “but you are a chosen race, a kingdom of priests, a holy nation, a people to be a personal possession to sing the praises of God who called you out of the darkness into his wonderful light” – 1 Pet 2:9
- baptized to be priest, prophet, and king
- “Having become a member of the Church, the person baptized belongs no longer to himself, but to him who died and rose for us. From now on, he is called to be subject to others, to serve them in the communion of the Church, and to "obey and submit" to the Church's leaders, holding them in respect and affection. Just as Baptism is the source of responsibilities and duties, the baptized person also enjoys rights within the Church: to receive the sacraments, to be nourished with the Word of God and to be sustained by the other spiritual helps of the Church.” – CCC, # 1269
- "’Reborn as sons of God, [the baptized] must profess before men the faith they have received from God through the Church" and participate in the apostolic and missionary activity of the People of God.’” – CCC, # 1270
- an indelible spiritual mark
- “Baptism seals the Christian with the indelible spiritual mark (character) of his belonging to Christ. Given once for all, Baptism cannot be repeated.” (CCC, # 1272)
- “do not grieve the holy Spirit who has marked you with his seal, ready for the day when we shall be set free” – Eph 4:30
- "Baptism indeed is the seal of eternal life." – St Ireneaus
- die with the seal of baptism = enter eternal life
Wednesday, July 13, 2005
"Parts of the Mass" - III
The following is part 3 (of 3) of the "parts of the Mass". Please see the introduction to the other parts for more information.
--------------------------------------------
C. THE LITURGY OF THE EUCHARIST
72. At the Last Supper Christ instituted the Paschal Sacrifice and banquet by which the Sacrifice of the Cross is continuously made present in the Church whenever the priest, representing Christ the Lord, carries out what the Lord himself did and handed over to his disciples to be done in his memory. For Christ took the bread and the chalice and gave thanks; he broke the bread and gave it to his disciples, saying, "Take, eat, and drink: this is my Body; this is the cup of my Blood. Do this in memory of me." Accordingly, the Church has arranged the entire celebration of the Liturgy of the Eucharist in parts corresponding to precisely these words and actions of Christ:
At the Preparation of the Gifts, the bread and the wine with water are brought to the altar, the same elements that Christ took into his hands.
In the Eucharistic Prayer, thanks is given to God for the whole work of salvation, and the offerings become the Body and Blood of Christ.
Through the fraction and through Communion, the faithful, though they are many, receive from the one bread the Lord's Body and from the one chalice the Lord's Blood in the same way the Apostles received them from Christ's own hands.
The Preparation of the Gifts
73. At the beginning of the Liturgy of the Eucharist the gifts, which will become Christ's Body and Blood, are brought to the altar. The offerings are then brought forward. It is praiseworthy for the bread and wine to be presented by the faithful.
76. The priest then washes his hands at the side of the altar, a rite that is an expression of his desire for interior purification.
The Prayer over the Offerings
77. Once the offerings have been placed on the altar and the accompanying rites completed, the invitation to pray with the priest and the prayer over the offerings conclude the preparation of the gifts and prepare for the Eucharistic Prayer. The people, uniting themselves to this entreaty, make the prayer their own with the acclamation, Amen.
The Eucharistic Prayer
78. Now the center and summit of the entire celebration begins: namely, the Eucharistic Prayer, that is, the prayer of thanksgiving and sanctification. The priest invites the people to lift up their hearts to the Lord in prayer and thanksgiving; he unites the congregation with himself in the prayer that he addresses in the name of the entire community to God the Father through Jesus Christ in the Holy Spirit. Furthermore, the meaning of the Prayer is that the entire congregation of the faithful should join itself with Christ in confessing the great deeds of God and in the offering of Sacrifice. The Eucharistic Prayer demands that all listen to it with reverence and in silence.
79. The chief elements making up the Eucharistic Prayer may be distinguished in this way:
Thanksgiving (expressed especially in the Preface): In which the priest, in the name of the entire holy people, glorifies God the Father and gives thanks for the whole work of salvation
Acclamation: In which the whole congregation, joining with the heavenly powers, sings the Sanctus.
Epiclesis: In which, by means of particular invocations, the Church implores the power of the Holy Spirit that the gifts offered by human hands be consecrated, that is, become Christ's Body and Blood, and that the spotless Victim to be received in Communion be for the salvation of those who will partake of it.
Institution narrative and consecration: In which, by means of words and actions of Christ, the Sacrifice is carried out which Christ himself instituted at the Last Supper, when he offered his Body and Blood under the species of bread and wine, gave them to his Apostles to eat and drink, and left them the command to perpetuate this same mystery.
Anamnesis: In which the Church, fulfilling the command that she received from Christ the Lord through the Apostles, keeps the memorial of Christ, recalling especially his blessed Passion, glorious Resurrection, and Ascension into heaven.
Offering: By which, in this very memorial, the Church—and in particular the Church here and now gathered—offers in the Holy Spirit the spotless Victim to the Father.
Intercessions: By which expression is given to the fact that the Eucharist is celebrated in communion with the entire Church, of heaven as well as of earth, and that the offering is made for her and for all her members, living and dead, who have been called to participate in the redemption and the salvation purchased by Christ's Body and Blood.
Final doxology: By which the glorification of God is expressed and is confirmed and concluded by the people's acclamation, Amen.
The Communion Rite
80. Since the Eucharistic Celebration is the Paschal Banquet, it is desirable that in keeping with the Lord's command, his Body and Blood should be received by the faithful who are properly disposed as spiritual food. This is the sense of the fraction and the other preparatory rites by which the faithful are led directly to Communion.
The Lord's Prayer
81. In the Lord's Prayer a petition is made for daily food, which for Christians means preeminently the eucharistic bread, and also for purification from sin, so that what is holy may, in fact, be given to those who are holy.
The Rite of Peace
82. The Rite of Peace follows, by which the Church asks for peace and unity for herself and for the whole human family, and the faithful express to each other their ecclesial communion and mutual charity before communicating in the Sacrament.
The Fraction
83. The priest breaks the Bread and puts a piece of the host into the chalice to signify the unity of the Body and Blood of the Lord in the work of salvation, namely, of the living and glorious Body of Jesus Christ. Communion
84. The priest prepares himself by a prayer, said quietly, that he may fruitfully receive Christ's Body and Blood. The faithful do the same, praying silently.The priest next shows the faithful the Eucharistic Bread, holding it above the paten or above the chalice, and invites them to the banquet of Christ. Along with the faithful, he then makes an act of humility using the prescribed words taken from the Gospels.
85. It is most desirable that the faithful, just as the priest himself is bound to do, receive the Lord's Body from hosts consecrated at the same Mass and that, in the instances when it is permitted, they partake of the chalice (cf. below, no. 283), so that even by means of the signs Communion will stand out more clearly as a participation in the sacrifice actually being celebrated.
88. When the distribution of Communion is finished, as circumstances suggest, the priest and faithful spend some time praying privately. If desired, a psalm or other canticle of praise or a hymn may also be sung by the entire congregation.
89. To bring to completion the prayer of the People of God, and also to conclude the entire Communion Rite, the priest says the Prayer after Communion, in which he prays for the fruits of the mystery just celebrated.
D. THE CONCLUDING RITES
90. The concluding rites consist of
Brief announcements, if they are necessary;
The priest's greeting and blessing, which on certain days and occasions is enriched and expressed in the prayer over the People or another more solemn formula;
The dismissal of the people by the deacon or the priest, so that each may go out to do good works, praising and blessing God;
The kissing of the altar by the priest and the deacon, followed by a profound bow to the altar by the priest, the deacon, and the other ministers.
--------------------------------------------
C. THE LITURGY OF THE EUCHARIST
72. At the Last Supper Christ instituted the Paschal Sacrifice and banquet by which the Sacrifice of the Cross is continuously made present in the Church whenever the priest, representing Christ the Lord, carries out what the Lord himself did and handed over to his disciples to be done in his memory. For Christ took the bread and the chalice and gave thanks; he broke the bread and gave it to his disciples, saying, "Take, eat, and drink: this is my Body; this is the cup of my Blood. Do this in memory of me." Accordingly, the Church has arranged the entire celebration of the Liturgy of the Eucharist in parts corresponding to precisely these words and actions of Christ:
At the Preparation of the Gifts, the bread and the wine with water are brought to the altar, the same elements that Christ took into his hands.
In the Eucharistic Prayer, thanks is given to God for the whole work of salvation, and the offerings become the Body and Blood of Christ.
Through the fraction and through Communion, the faithful, though they are many, receive from the one bread the Lord's Body and from the one chalice the Lord's Blood in the same way the Apostles received them from Christ's own hands.
The Preparation of the Gifts
73. At the beginning of the Liturgy of the Eucharist the gifts, which will become Christ's Body and Blood, are brought to the altar. The offerings are then brought forward. It is praiseworthy for the bread and wine to be presented by the faithful.
76. The priest then washes his hands at the side of the altar, a rite that is an expression of his desire for interior purification.
The Prayer over the Offerings
77. Once the offerings have been placed on the altar and the accompanying rites completed, the invitation to pray with the priest and the prayer over the offerings conclude the preparation of the gifts and prepare for the Eucharistic Prayer. The people, uniting themselves to this entreaty, make the prayer their own with the acclamation, Amen.
The Eucharistic Prayer
78. Now the center and summit of the entire celebration begins: namely, the Eucharistic Prayer, that is, the prayer of thanksgiving and sanctification. The priest invites the people to lift up their hearts to the Lord in prayer and thanksgiving; he unites the congregation with himself in the prayer that he addresses in the name of the entire community to God the Father through Jesus Christ in the Holy Spirit. Furthermore, the meaning of the Prayer is that the entire congregation of the faithful should join itself with Christ in confessing the great deeds of God and in the offering of Sacrifice. The Eucharistic Prayer demands that all listen to it with reverence and in silence.
79. The chief elements making up the Eucharistic Prayer may be distinguished in this way:
Thanksgiving (expressed especially in the Preface): In which the priest, in the name of the entire holy people, glorifies God the Father and gives thanks for the whole work of salvation
Acclamation: In which the whole congregation, joining with the heavenly powers, sings the Sanctus.
Epiclesis: In which, by means of particular invocations, the Church implores the power of the Holy Spirit that the gifts offered by human hands be consecrated, that is, become Christ's Body and Blood, and that the spotless Victim to be received in Communion be for the salvation of those who will partake of it.
Institution narrative and consecration: In which, by means of words and actions of Christ, the Sacrifice is carried out which Christ himself instituted at the Last Supper, when he offered his Body and Blood under the species of bread and wine, gave them to his Apostles to eat and drink, and left them the command to perpetuate this same mystery.
Anamnesis: In which the Church, fulfilling the command that she received from Christ the Lord through the Apostles, keeps the memorial of Christ, recalling especially his blessed Passion, glorious Resurrection, and Ascension into heaven.
Offering: By which, in this very memorial, the Church—and in particular the Church here and now gathered—offers in the Holy Spirit the spotless Victim to the Father.
Intercessions: By which expression is given to the fact that the Eucharist is celebrated in communion with the entire Church, of heaven as well as of earth, and that the offering is made for her and for all her members, living and dead, who have been called to participate in the redemption and the salvation purchased by Christ's Body and Blood.
Final doxology: By which the glorification of God is expressed and is confirmed and concluded by the people's acclamation, Amen.
The Communion Rite
80. Since the Eucharistic Celebration is the Paschal Banquet, it is desirable that in keeping with the Lord's command, his Body and Blood should be received by the faithful who are properly disposed as spiritual food. This is the sense of the fraction and the other preparatory rites by which the faithful are led directly to Communion.
The Lord's Prayer
81. In the Lord's Prayer a petition is made for daily food, which for Christians means preeminently the eucharistic bread, and also for purification from sin, so that what is holy may, in fact, be given to those who are holy.
The Rite of Peace
82. The Rite of Peace follows, by which the Church asks for peace and unity for herself and for the whole human family, and the faithful express to each other their ecclesial communion and mutual charity before communicating in the Sacrament.
The Fraction
83. The priest breaks the Bread and puts a piece of the host into the chalice to signify the unity of the Body and Blood of the Lord in the work of salvation, namely, of the living and glorious Body of Jesus Christ. Communion
84. The priest prepares himself by a prayer, said quietly, that he may fruitfully receive Christ's Body and Blood. The faithful do the same, praying silently.The priest next shows the faithful the Eucharistic Bread, holding it above the paten or above the chalice, and invites them to the banquet of Christ. Along with the faithful, he then makes an act of humility using the prescribed words taken from the Gospels.
85. It is most desirable that the faithful, just as the priest himself is bound to do, receive the Lord's Body from hosts consecrated at the same Mass and that, in the instances when it is permitted, they partake of the chalice (cf. below, no. 283), so that even by means of the signs Communion will stand out more clearly as a participation in the sacrifice actually being celebrated.
88. When the distribution of Communion is finished, as circumstances suggest, the priest and faithful spend some time praying privately. If desired, a psalm or other canticle of praise or a hymn may also be sung by the entire congregation.
89. To bring to completion the prayer of the People of God, and also to conclude the entire Communion Rite, the priest says the Prayer after Communion, in which he prays for the fruits of the mystery just celebrated.
D. THE CONCLUDING RITES
90. The concluding rites consist of
Brief announcements, if they are necessary;
The priest's greeting and blessing, which on certain days and occasions is enriched and expressed in the prayer over the People or another more solemn formula;
The dismissal of the people by the deacon or the priest, so that each may go out to do good works, praising and blessing God;
The kissing of the altar by the priest and the deacon, followed by a profound bow to the altar by the priest, the deacon, and the other ministers.
Wednesday, July 06, 2005
"Parts of the Mass" - II
The following is part 2 (of 3) of the "parts of the Mass". Please see the intro notes from last week's post.
----------------------------------------------------------------------
B. THE LITURGY OF THE WORD
55. The main part of the Liturgy of the Word is made up of the readings from Sacred Scripture together with the chants occurring between them. The homily, Profession of Faith, and Prayer of the Faithful, however, develop and conclude this part of the Mass. For in the readings, as explained by the homily, God speaks to his people, opening up to them the mystery of redemption and salvation and offering them spiritual nourishment; and Christ himself is present in the midst of the faithful through his word.
Silence
56. During the Liturgy of the Word, it is also appropriate to include brief periods of silence, accommodated to the gathered assembly, in which, at the prompting of the Holy Spirit, the word of God may be grasped by the heart and a response through prayer may be prepared. It may be appropriate to observe such periods of silence, for example, before the Liturgy of the Word itself begins, after the first and second reading, and lastly at the conclusion of the homily.
The Biblical Readings
57. In the readings, the table of God's word is prepared for the faithful, and the riches of the Bible are opened to them. Hence, it is preferable to maintain the arrangement of the biblical readings, by which light is shed on the unity of both Testaments and of salvation history. Moreover, it is unlawful to substitute other, non-biblical texts for the readings and responsorial Psalm, which contain the word of God.
58. In the celebration of the Mass with a congregation, the readings are always proclaimed from the ambo.
59. By tradition, the function of proclaiming the readings is ministerial, not presidential. The readings, therefore, should be proclaimed by a lector, and the Gospel by a deacon or, in his absence, a priest other than the celebrant. If, however, a deacon or another priest is not present, the priest celebrant himself should read the Gospel. Further, if another suitable lector is also not present, then the priest celebrant should also proclaim the other readings.
60. The reading of the Gospel is the high point of the Liturgy of the Word. The Liturgy itself teaches that great reverence is to be shown to it by setting it off from the other readings with special marks of honor: whether the minister appointed to proclaim it prepares himself by a blessing or prayer; or the faithful, standing as they listen to it being read, through their acclamations acknowledge and confess Christ present and speaking to them; or the very marks of reverence are given to the Book of the Gospels.
The Responsorial Psalm
61. After the first reading comes the responsorial Psalm, which is an integral part of the Liturgy of the Word and holds great liturgical and pastoral importance, because it fosters meditation on the word of God.The responsorial Psalm should correspond to each reading and should, as a rule, be taken from the Lectionary.
62. After the reading that immediately precedes the Gospel, the Alleluia or another chant indicated by the rubrics is sung, as required by the liturgical season. An acclamation of this kind constitutes a rite or act in itself, by which the assembly of the faithful welcomes and greets the Lord who is about to speak to them in the Gospel and professes their faith by means of the chant. It is sung by all while standing and is led by the choir or a cantor, being repeated if this is appropriate.
The Homily
65. The homily is part of the Liturgy and is strongly recommended, for it is necessary for the nurturing of the Christian life. It should be an exposition of some aspect of the readings from Sacred Scripture or of another text from the Ordinary or from the Proper of the Mass of the day and should take into account both the mystery being celebrated and the particular needs of the listeners.
66. The Homily should ordinarily be given by the priest celebrant himself. He may entrust it to a concelebrating priest or occasionally, according to circumstances, to the deacon, but never to a lay person. In particular cases and for a just cause, the homily may even be given by a Bishop or a priest who is present at the celebration but cannot concelebrate. After the homily a brief period of silence is appropriately observed.
The Profession of Faith
67. The purpose of the Symbolum or Profession of Faith, or Creed, is that the whole gathered people may respond to the word of God proclaimed in the readings taken from Sacred Scripture and explained in the homily and that they may also call to mind and confess the great mysteries of the faith by reciting the rule of faith in a formula approved for liturgical use, before these mysteries are celebrated in the Eucharist.
The Prayer of the Faithful
69. In the Prayer of the Faithful, the people respond in a certain way to the word of God which they have welcomed in faith and, exercising the office of their baptismal priesthood, offer prayers to God for the salvation of all. It is fitting that such a prayer be included, as a rule, in Masses celebrated with a congregation, so that petitions will be offered for the holy Church, for civil authorities, for those weighed down by various needs, for all men and women, and for the salvation of the whole world.
70. As a rule, the series of intentions is to be
For the needs of the Church;
For public authorities and the salvation of the whole world;
For those burdened by any kind of difficulty;
For the local community.
Nevertheless, in a particular celebration, such as Confirmation, Marriage, or a Funeral, the series of intentions may reflect more closely the particular occasion.
----------------------------------------------------------------------
B. THE LITURGY OF THE WORD
55. The main part of the Liturgy of the Word is made up of the readings from Sacred Scripture together with the chants occurring between them. The homily, Profession of Faith, and Prayer of the Faithful, however, develop and conclude this part of the Mass. For in the readings, as explained by the homily, God speaks to his people, opening up to them the mystery of redemption and salvation and offering them spiritual nourishment; and Christ himself is present in the midst of the faithful through his word.
Silence
56. During the Liturgy of the Word, it is also appropriate to include brief periods of silence, accommodated to the gathered assembly, in which, at the prompting of the Holy Spirit, the word of God may be grasped by the heart and a response through prayer may be prepared. It may be appropriate to observe such periods of silence, for example, before the Liturgy of the Word itself begins, after the first and second reading, and lastly at the conclusion of the homily.
The Biblical Readings
57. In the readings, the table of God's word is prepared for the faithful, and the riches of the Bible are opened to them. Hence, it is preferable to maintain the arrangement of the biblical readings, by which light is shed on the unity of both Testaments and of salvation history. Moreover, it is unlawful to substitute other, non-biblical texts for the readings and responsorial Psalm, which contain the word of God.
58. In the celebration of the Mass with a congregation, the readings are always proclaimed from the ambo.
59. By tradition, the function of proclaiming the readings is ministerial, not presidential. The readings, therefore, should be proclaimed by a lector, and the Gospel by a deacon or, in his absence, a priest other than the celebrant. If, however, a deacon or another priest is not present, the priest celebrant himself should read the Gospel. Further, if another suitable lector is also not present, then the priest celebrant should also proclaim the other readings.
60. The reading of the Gospel is the high point of the Liturgy of the Word. The Liturgy itself teaches that great reverence is to be shown to it by setting it off from the other readings with special marks of honor: whether the minister appointed to proclaim it prepares himself by a blessing or prayer; or the faithful, standing as they listen to it being read, through their acclamations acknowledge and confess Christ present and speaking to them; or the very marks of reverence are given to the Book of the Gospels.
The Responsorial Psalm
61. After the first reading comes the responsorial Psalm, which is an integral part of the Liturgy of the Word and holds great liturgical and pastoral importance, because it fosters meditation on the word of God.The responsorial Psalm should correspond to each reading and should, as a rule, be taken from the Lectionary.
62. After the reading that immediately precedes the Gospel, the Alleluia or another chant indicated by the rubrics is sung, as required by the liturgical season. An acclamation of this kind constitutes a rite or act in itself, by which the assembly of the faithful welcomes and greets the Lord who is about to speak to them in the Gospel and professes their faith by means of the chant. It is sung by all while standing and is led by the choir or a cantor, being repeated if this is appropriate.
The Homily
65. The homily is part of the Liturgy and is strongly recommended, for it is necessary for the nurturing of the Christian life. It should be an exposition of some aspect of the readings from Sacred Scripture or of another text from the Ordinary or from the Proper of the Mass of the day and should take into account both the mystery being celebrated and the particular needs of the listeners.
66. The Homily should ordinarily be given by the priest celebrant himself. He may entrust it to a concelebrating priest or occasionally, according to circumstances, to the deacon, but never to a lay person. In particular cases and for a just cause, the homily may even be given by a Bishop or a priest who is present at the celebration but cannot concelebrate. After the homily a brief period of silence is appropriately observed.
The Profession of Faith
67. The purpose of the Symbolum or Profession of Faith, or Creed, is that the whole gathered people may respond to the word of God proclaimed in the readings taken from Sacred Scripture and explained in the homily and that they may also call to mind and confess the great mysteries of the faith by reciting the rule of faith in a formula approved for liturgical use, before these mysteries are celebrated in the Eucharist.
The Prayer of the Faithful
69. In the Prayer of the Faithful, the people respond in a certain way to the word of God which they have welcomed in faith and, exercising the office of their baptismal priesthood, offer prayers to God for the salvation of all. It is fitting that such a prayer be included, as a rule, in Masses celebrated with a congregation, so that petitions will be offered for the holy Church, for civil authorities, for those weighed down by various needs, for all men and women, and for the salvation of the whole world.
70. As a rule, the series of intentions is to be
For the needs of the Church;
For public authorities and the salvation of the whole world;
For those burdened by any kind of difficulty;
For the local community.
Nevertheless, in a particular celebration, such as Confirmation, Marriage, or a Funeral, the series of intentions may reflect more closely the particular occasion.
Wednesday, June 29, 2005
"Parts of the Mass" - I
The following is part 1 (of 3) of “the parts of the Mass”, as explained in the General Instruction of the Roman Missal (the official rules and details of the Latin Rite Mass), and abbreviated for purposes of this site. Please click on the title of this post for the full text.
I. The General Structure of the Mass
27. At Mass—that is, the Lord's Supper—the People of God is called together, with a priest presiding and acting in the person of Christ, to celebrate the memorial of the Lord, the Eucharistic Sacrifice. For this reason Christ's promise applies in an outstanding way to such a local gathering of the holy Church: "Where two or three are gathered in my name, there am I in their midst" (Mt 18:20). For in the celebration of Mass, in which the Sacrifice of the Cross is perpetuated, Christ is really present in the very liturgical assembly gathered in his name, in the person of the minister, in his word, and indeed substantially and continuously under the eucharistic species.
28. The Mass is made up, as it were, of two parts: the Liturgy of the Word and the Liturgy of the Eucharist. These, however, are so closely interconnected that they form but one single act of worship. For in the Mass the table both of God's word and of Christ's Body is prepared, from which the faithful may be instructed and refreshed. There are also certain rites that open and conclude the celebration.
III. The Individual Parts of the Mass
The Entrance
47. After the people have gathered, the Entrance chant begins as the priest enters with the deacon and ministers. The purpose of this chant is to open the celebration, foster the unity of those who have been gathered, introduce their thoughts to the mystery of the liturgical season or festivity, and accompany the procession of the priest and ministers.
Greeting of the Altar and of the People Gathered Together
49. When they reach the sanctuary, the priest, the deacon, and the ministers reverence the altar with a profound bow. As an expression of veneration, moreover, the priest and deacon then kiss the altar itself; as the occasion suggests, the priest also incenses the cross and the altar.
50. When the Entrance chant is concluded, the priest stands at the chair and, together with the whole gathering, makes the Sign of the Cross. Then he signifies the presence of the Lord to the community gathered there by means of the Greeting. By this Greeting and the people's response, the mystery of the Church gathered together is made manifest.
The Act of Penitence
51. Then the priest invites those present to take part in the Act of Penitence, which, after a brief pause for silence, the entire community carries out through a formula of general confession. The rite concludes with the priest's absolution, which, however, lacks the efficacy of the Sacrament of Penance.
The Kyrie Eleison
52. After the Act of Penitence, the Kyrie is always begun, unless it has already been included as part of the Act of Penitence. Since it is a chant by which the faithful acclaim the Lord and implore his mercy, it is ordinarily done by all, that is, by the people and with the choir or cantor having a part in it.
The Gloria
53. The Gloria is a very ancient and venerable hymn in which the Church, gathered together in the Holy Spirit, glorifies and entreats God the Father and the Lamb. The text of this hymn may not be replaced by any other text. The Gloria is intoned by the priest or, if appropriate, by a cantor or by the choir; but it is sung either by everyone together, or by the people alternately with the choir, or by the choir alone. If not sung, it is to be recited either by all together or by two parts of the congregation responding one to the other. It is sung or said on Sundays outside the Seasons of Advent and Lent, on solemnities and feasts, and at special celebrations of a more solemn character.
The Collect
54. Next the priest invites the people to pray. All, together with the priest, observe a brief silence so that they may be conscious of the fact that they are in God's presence and may formulate their petitions mentally. Then the priest says the prayer which is customarily known as the Collect and through which the character of the celebration is expressed. In accordance with the ancient tradition of the Church, the collect prayer is usually addressed to God the Father, through Christ, in the Holy Spirit, and is concluded with a trinitarian, that is to say the longer ending, in the following manner:
If the prayer is directed to the Father: Per Dominum nostrum Iesum Christum Filium tuum, qui tecum vivit et regnat in unitate Spiritus Sancti, Deus, per omnia saecula saeculorum;
If it is directed to the Father, but the Son is mentioned at the end: Qui tecum vivit et regnat in unitate Spiritus Sancti, Deus, per omnia saecula saeculorum;
If it is directed to the Son: Qui vivis et regnas cum Deo Patre in unitate Spiritus Sancti, Deus, per omnia saecula saeculorum. The people, uniting themselves to this entreaty, make the prayer their own with the acclamation Amen. There is always only one collect used in a Mass.
I. The General Structure of the Mass
27. At Mass—that is, the Lord's Supper—the People of God is called together, with a priest presiding and acting in the person of Christ, to celebrate the memorial of the Lord, the Eucharistic Sacrifice. For this reason Christ's promise applies in an outstanding way to such a local gathering of the holy Church: "Where two or three are gathered in my name, there am I in their midst" (Mt 18:20). For in the celebration of Mass, in which the Sacrifice of the Cross is perpetuated, Christ is really present in the very liturgical assembly gathered in his name, in the person of the minister, in his word, and indeed substantially and continuously under the eucharistic species.
28. The Mass is made up, as it were, of two parts: the Liturgy of the Word and the Liturgy of the Eucharist. These, however, are so closely interconnected that they form but one single act of worship. For in the Mass the table both of God's word and of Christ's Body is prepared, from which the faithful may be instructed and refreshed. There are also certain rites that open and conclude the celebration.
III. The Individual Parts of the Mass
The Entrance
47. After the people have gathered, the Entrance chant begins as the priest enters with the deacon and ministers. The purpose of this chant is to open the celebration, foster the unity of those who have been gathered, introduce their thoughts to the mystery of the liturgical season or festivity, and accompany the procession of the priest and ministers.
Greeting of the Altar and of the People Gathered Together
49. When they reach the sanctuary, the priest, the deacon, and the ministers reverence the altar with a profound bow. As an expression of veneration, moreover, the priest and deacon then kiss the altar itself; as the occasion suggests, the priest also incenses the cross and the altar.
50. When the Entrance chant is concluded, the priest stands at the chair and, together with the whole gathering, makes the Sign of the Cross. Then he signifies the presence of the Lord to the community gathered there by means of the Greeting. By this Greeting and the people's response, the mystery of the Church gathered together is made manifest.
The Act of Penitence
51. Then the priest invites those present to take part in the Act of Penitence, which, after a brief pause for silence, the entire community carries out through a formula of general confession. The rite concludes with the priest's absolution, which, however, lacks the efficacy of the Sacrament of Penance.
The Kyrie Eleison
52. After the Act of Penitence, the Kyrie is always begun, unless it has already been included as part of the Act of Penitence. Since it is a chant by which the faithful acclaim the Lord and implore his mercy, it is ordinarily done by all, that is, by the people and with the choir or cantor having a part in it.
The Gloria
53. The Gloria is a very ancient and venerable hymn in which the Church, gathered together in the Holy Spirit, glorifies and entreats God the Father and the Lamb. The text of this hymn may not be replaced by any other text. The Gloria is intoned by the priest or, if appropriate, by a cantor or by the choir; but it is sung either by everyone together, or by the people alternately with the choir, or by the choir alone. If not sung, it is to be recited either by all together or by two parts of the congregation responding one to the other. It is sung or said on Sundays outside the Seasons of Advent and Lent, on solemnities and feasts, and at special celebrations of a more solemn character.
The Collect
54. Next the priest invites the people to pray. All, together with the priest, observe a brief silence so that they may be conscious of the fact that they are in God's presence and may formulate their petitions mentally. Then the priest says the prayer which is customarily known as the Collect and through which the character of the celebration is expressed. In accordance with the ancient tradition of the Church, the collect prayer is usually addressed to God the Father, through Christ, in the Holy Spirit, and is concluded with a trinitarian, that is to say the longer ending, in the following manner:
If the prayer is directed to the Father: Per Dominum nostrum Iesum Christum Filium tuum, qui tecum vivit et regnat in unitate Spiritus Sancti, Deus, per omnia saecula saeculorum;
If it is directed to the Father, but the Son is mentioned at the end: Qui tecum vivit et regnat in unitate Spiritus Sancti, Deus, per omnia saecula saeculorum;
If it is directed to the Son: Qui vivis et regnas cum Deo Patre in unitate Spiritus Sancti, Deus, per omnia saecula saeculorum. The people, uniting themselves to this entreaty, make the prayer their own with the acclamation Amen. There is always only one collect used in a Mass.
Tuesday, June 21, 2005
Post-Father's Day post
For several, hot nights on a Jersey beach during our family vacation in July, '88, we tossed the baseball after dinner. Dad was trying to teach me how to throw a curveball, with hopes of using it as a pitcher during my upcoming senior year of high school. Night after painful night, he laboriously tried to show me how to make the ball change direction with topspin. But, for four straight nights until it got dark, none of my throws did anything but go straight.
Then, on the last night, with the sun down and darkness setting in, my frustrated father received quite a pleasant surprise. I delivered a pitch that started out like all the other (hundred or so) ones, but then took a sharp turn downward into the sand. The "curveball" I had finally hurled bounced off the sand and directly into Dad's shin! Immediately, blood began to squirt out from his tired, sandy leg. We both rushed down to the ocean to wash it off, and danced in the knee-deep water, celebrating this monumental feat.
Two weeks later, my father, George W. Shaffer, Jr., died of a sudden and severe heart attack. For our family, who had never had to deal with any kind of tragedy to that point, it was a crushing blow. In time, however, I would come to appreciate the seventeen years that I had had with my father, rather than dwell on all that I would miss without him. I still miss him but feel enormously blessed to have had such a great man as my mentor, role model, educator, cheerleader, friend, and father. He formed me in so many ways, but mainly to be a good man who loves God and neighbor. His love for me as my earthly father has helped me so much to know the infinite love of my heavenly Father. For that, Dad, I am eternally grateful to you.
In the summer of '01, I took the mound in a (DC men's league) baseball game for the first time since sophomore year of high school; I didn't pitch my senior year because of the emotional strain it would have caused. In the first inning, the catcher gave me the sign to throw a curveball. Taking a deep breath with immediate thoughts of my Dad on the Jersey beach, I reared back and tossed an impressive pitch that curved about a foot just as it approached the batter. Strike three, inning over. Thanks, Dad! Over the course of the next seven innings, I threw a constant supply of fastballs and curveballs that fooled the opposing hitters and brought our team a victory. One of my teammates said later, "I have a message from your Dad: 'Good job, son. I was with you all the way'".
Then, on the last night, with the sun down and darkness setting in, my frustrated father received quite a pleasant surprise. I delivered a pitch that started out like all the other (hundred or so) ones, but then took a sharp turn downward into the sand. The "curveball" I had finally hurled bounced off the sand and directly into Dad's shin! Immediately, blood began to squirt out from his tired, sandy leg. We both rushed down to the ocean to wash it off, and danced in the knee-deep water, celebrating this monumental feat.
Two weeks later, my father, George W. Shaffer, Jr., died of a sudden and severe heart attack. For our family, who had never had to deal with any kind of tragedy to that point, it was a crushing blow. In time, however, I would come to appreciate the seventeen years that I had had with my father, rather than dwell on all that I would miss without him. I still miss him but feel enormously blessed to have had such a great man as my mentor, role model, educator, cheerleader, friend, and father. He formed me in so many ways, but mainly to be a good man who loves God and neighbor. His love for me as my earthly father has helped me so much to know the infinite love of my heavenly Father. For that, Dad, I am eternally grateful to you.
In the summer of '01, I took the mound in a (DC men's league) baseball game for the first time since sophomore year of high school; I didn't pitch my senior year because of the emotional strain it would have caused. In the first inning, the catcher gave me the sign to throw a curveball. Taking a deep breath with immediate thoughts of my Dad on the Jersey beach, I reared back and tossed an impressive pitch that curved about a foot just as it approached the batter. Strike three, inning over. Thanks, Dad! Over the course of the next seven innings, I threw a constant supply of fastballs and curveballs that fooled the opposing hitters and brought our team a victory. One of my teammates said later, "I have a message from your Dad: 'Good job, son. I was with you all the way'".
Tuesday, June 14, 2005
Imitating Christ in suffering
Five years ago, I had the great privilege of spending a few weeks in Calcutta, India, with the Missionaries of Charity (Mother Teresa’s sisters). I was there with a few other seminarians working and praying each day with the sisters. One night, the nun who succeeded Mother Teresa as head of the order said something to me that I will never forget. She said, “ Greg, those who are closest to Jesus on earth are those who suffer the most.”
Obviously, we saw widespread suffering on the streets of Calcutta. Thousands of people everywhere, even little kids, suffering tremendously from hunger and disease. There was so much filth and heat; such oppressive conditions which I had never fathomed much less seen. That experience has helped me to better understand suffering. For example, reading the words of the prophet Jeremiah when he saw the vast pains of the people of Judah due to war, famine, and drought: “ my eyes stream with tears… over the great destruction which overwhelms…my people…look! those slain by the sword….look! those consumed by hunger” (Jer 14: 17-18). He’s essentially saying to God, “Lord, do you see this?” His cries are similar to the question we like to ask, ‘why does God allow suffering?’
Jeremiah arrives at an answer a few lines down in this passage. “We recognize, O Lord, our wickedness, the guilt of our fathers; that we have sinned against you” (20). Suffering is a natural result of sin. The Israelites had sinned against God. They had broken the covenant. They worshipped false gods, didn’t keep the commandments, and didn’t love their neighbor as they should.
God’s feelings about those who suffer are most likely the same as Jeremiah’s. God’s “eyes stream with tears” seeing his children in pain. Ultimately, his answer to the question of suffering is that he sends his son to suffer for our sake. He has not only remembered his covenant with us, he has created a new covenant. This new covenant is centered on the suffering, death, and resurrection of his son. If anyone wishes to live the new covenant with the Lord, he or she must center their lives on the cross of Jesus Christ, on which he suffered tremendously. Jesus himself says, “if anyone wishes to come after me, he must deny himself, take up his cross, and follow me” (Lk 9:23).
The reward for those who suffer is not found in this life. Jesus says, “ my kingdom does not belong to this world” (Jn 18:36). All those in Calcutta, those here in America, the sick and the dying, those in our family, our friends, ourselves, anyone who endures suffering in any form for the sake of love is a great friend of Jesus Christ. Jesus promises eternal rewards for his close friends. For all those who have imitated him so well and united their suffering to his, Jesus proclaims: “ the righteous will shine like the sun in the kingdom of their Father” (Mt 13:43).
Obviously, we saw widespread suffering on the streets of Calcutta. Thousands of people everywhere, even little kids, suffering tremendously from hunger and disease. There was so much filth and heat; such oppressive conditions which I had never fathomed much less seen. That experience has helped me to better understand suffering. For example, reading the words of the prophet Jeremiah when he saw the vast pains of the people of Judah due to war, famine, and drought: “ my eyes stream with tears… over the great destruction which overwhelms…my people…look! those slain by the sword….look! those consumed by hunger” (Jer 14: 17-18). He’s essentially saying to God, “Lord, do you see this?” His cries are similar to the question we like to ask, ‘why does God allow suffering?’
Jeremiah arrives at an answer a few lines down in this passage. “We recognize, O Lord, our wickedness, the guilt of our fathers; that we have sinned against you” (20). Suffering is a natural result of sin. The Israelites had sinned against God. They had broken the covenant. They worshipped false gods, didn’t keep the commandments, and didn’t love their neighbor as they should.
God’s feelings about those who suffer are most likely the same as Jeremiah’s. God’s “eyes stream with tears” seeing his children in pain. Ultimately, his answer to the question of suffering is that he sends his son to suffer for our sake. He has not only remembered his covenant with us, he has created a new covenant. This new covenant is centered on the suffering, death, and resurrection of his son. If anyone wishes to live the new covenant with the Lord, he or she must center their lives on the cross of Jesus Christ, on which he suffered tremendously. Jesus himself says, “if anyone wishes to come after me, he must deny himself, take up his cross, and follow me” (Lk 9:23).
The reward for those who suffer is not found in this life. Jesus says, “ my kingdom does not belong to this world” (Jn 18:36). All those in Calcutta, those here in America, the sick and the dying, those in our family, our friends, ourselves, anyone who endures suffering in any form for the sake of love is a great friend of Jesus Christ. Jesus promises eternal rewards for his close friends. For all those who have imitated him so well and united their suffering to his, Jesus proclaims: “ the righteous will shine like the sun in the kingdom of their Father” (Mt 13:43).
Tuesday, June 07, 2005
The Eucharist: C.o.o.l. (Part 3)
C.o.o.l.
Think of or even make a list of 10 people, places, or things that are most important to you. Family members, boyfriend/girlfriend, friends, the beach, sentimental items, other valuable possessions, money, clothes, DVDs, and car might top your list. Now, take a few minutes (or longer), and rank these items 1-10 in importance to you (1 is most important).
Why are these things most important to you? What do you find or receive in each one? Most likely, you come in contact with them regularly, maybe even daily. If it is a person, what is it about her that you find attractive? What are you looking for from her? How often do you talk with or see him? What do you experience in his presence? If it is a thing, why do you use it? What does it give you? How often do you use it? If it is a place, why is it so special? The people or things that are most important to us say a lot about who we are.
Ultimately, there is one thing we are all looking for: happiness. We want to be truly happy each day and have chosen these people or things to get us there. Some of them help us to find happiness, and some of them don’t. There are some things in our lives that are not good for us, but we still go to them regularly. For example, an alcoholic might have listed bourbon as one of his 10 things because it takes him away from his problems. While it may bring him temporary pleasure, it doesn’t bring him true happiness.
Now, if he didn’t make your top ten list, please add God as a late entry. Specifically, write “the Eucharist”. Take a moment and compare Jesus Christ to all of the items on your list. Jesus died for you. The Eucharist is a living memorial of what Jesus did for you 2000 years ago on the Cross, and what he does for you every day. He gives you his life. He gives you love. He gives you true happiness.
No other person, place, or thing can give you what the Eucharist gives you. The Eucharist is c.o.o.l. (center of our lives). It is truly the flesh and blood of him who created us and saved us. He is as alive in the Eucharist as you and I are alive. He wants to be number one on your list. He is always there for you. He made you. He knows everything about you. Everything you’re going through. Every pain, struggle, joy, stress, disappointment, fear, success, hope, and love you’re experiencing. He wants to experience them with you. He wants you to experience them with him. He wants to be a very real part of your life. He is waiting for you in the Eucharist.
Think of or even make a list of 10 people, places, or things that are most important to you. Family members, boyfriend/girlfriend, friends, the beach, sentimental items, other valuable possessions, money, clothes, DVDs, and car might top your list. Now, take a few minutes (or longer), and rank these items 1-10 in importance to you (1 is most important).
Why are these things most important to you? What do you find or receive in each one? Most likely, you come in contact with them regularly, maybe even daily. If it is a person, what is it about her that you find attractive? What are you looking for from her? How often do you talk with or see him? What do you experience in his presence? If it is a thing, why do you use it? What does it give you? How often do you use it? If it is a place, why is it so special? The people or things that are most important to us say a lot about who we are.
Ultimately, there is one thing we are all looking for: happiness. We want to be truly happy each day and have chosen these people or things to get us there. Some of them help us to find happiness, and some of them don’t. There are some things in our lives that are not good for us, but we still go to them regularly. For example, an alcoholic might have listed bourbon as one of his 10 things because it takes him away from his problems. While it may bring him temporary pleasure, it doesn’t bring him true happiness.
Now, if he didn’t make your top ten list, please add God as a late entry. Specifically, write “the Eucharist”. Take a moment and compare Jesus Christ to all of the items on your list. Jesus died for you. The Eucharist is a living memorial of what Jesus did for you 2000 years ago on the Cross, and what he does for you every day. He gives you his life. He gives you love. He gives you true happiness.
No other person, place, or thing can give you what the Eucharist gives you. The Eucharist is c.o.o.l. (center of our lives). It is truly the flesh and blood of him who created us and saved us. He is as alive in the Eucharist as you and I are alive. He wants to be number one on your list. He is always there for you. He made you. He knows everything about you. Everything you’re going through. Every pain, struggle, joy, stress, disappointment, fear, success, hope, and love you’re experiencing. He wants to experience them with you. He wants you to experience them with him. He wants to be a very real part of your life. He is waiting for you in the Eucharist.
Wednesday, June 01, 2005
The Eucharist: C.o.o.l. (Part 2)
Awesome
A woman at a Catholic parish in Maryland volunteered to be an extraordinary minister of the Eucharist. She went to a training session with five other people on a Saturday morning in her parish. Part of the training included unlocking and locking the door of the tabernacle (the dwelling place of the Eucharist). With her eyes on the tabernacle that was about three feet away, she froze. She couldn’t move in front of the throne of Jesus. She began to shake uncontrollably and weep. No one in the group knew what to do.
Many seconds passed before she was able to step towards the tabernacle and practice opening and closing the door. When the training session ended, she went into the sacristy, sobbing profusely. Someone consoled her for a few minutes. She said, “before today, I thought that the Eucharist was just a symbol. But, when I was up there in front of the tabernacle, I definitely felt a presence.”
God on earth. Awesome! This is the amazing reality of the Eucharist. For the Jews 2000 years ago or the woman at the tabernacle, God is very close and personal. In the Eucharist, we are in the presence of the Almighty, at whose name “every knee should bend, of those in heaven and on earth and under the earth” (Phil 2:10). The eternal Son of our heavenly Father is present to us on earth in a very real way so that we may “taste and see that the Lord is good” (Psalm 34).
The Eucharist is the flesh and blood of Jesus Christ. Through the eyes of faith, we see Jesus under the signs of bread and wine. It might look like bread and taste like bread, but it isn’t bread. Jesus says at the Last Supper, “this is my body” (Mt 26:26). He commands the apostles to “take this, all of you, and eat it” (Mt 26:26). He not only gives his body and blood to his first priests for them to eat and drink, he commands them to “do this in memory of me” (Mt 26:26). Today, Catholic priests continue to live out this command every time they celebrate the Eucharist (Mass).
The saints are mysterious to us. We often feel that we can’t relate to them because their lives are so extraordinary. What is their secret? The Eucharist. For example, Mother Teresa explained that receiving the Eucharist every day was the only way she could serve some of the poorest and most ill people in the world in such awful conditions each day. As different as all the saints are, the one thing they have in common is a great love for the Eucharist. They are nourished with Christ; he propels them to do heroic works. “Whoever remains in me and I in him will bear much fruit” (Jn 15:5).
If you could meet anyone on earth, who would it be? Let’s say you are given an hour alone with this person. What would you want to ask them or talk about? What would you like to say to them? How would you get ready for such a meeting? How would you dress? Would you tell all of your friends about it?
In the Eucharist, you are given the awesome opportunity to meet Jesus Christ. If a person walks into a Catholic Church, he or she sees that Jesus is present in the tabernacle (the lit candle shows us that he is there). You can be with Christ alone. For as long as you want. Maybe he won’t answer all of your questions in one meeting, but over time he sheds much light into your life. He holds the meaning of your life. He has created you and given you all of your gifts. He has a plan for you. If you regularly spend time praying in the presence of the Blessed Sacrament, He will reveal his plan to you.
The Jews were right about two things with regards to the Eucharist (Bread of life discourse, John 6). They were right to take Jesus literally and that this is a hard teaching.
It takes faith to believe in the Real Presence of Jesus in the Eucharist even though it seems like foolishness. For those who believe, it is like finding a great treasure (see Mt 13:44). The sweet taste of this treasure is the taste of heaven on earth: “whoever eats my flesh and drinks my blood has eternal life” (Jn 6:54).
A woman at a Catholic parish in Maryland volunteered to be an extraordinary minister of the Eucharist. She went to a training session with five other people on a Saturday morning in her parish. Part of the training included unlocking and locking the door of the tabernacle (the dwelling place of the Eucharist). With her eyes on the tabernacle that was about three feet away, she froze. She couldn’t move in front of the throne of Jesus. She began to shake uncontrollably and weep. No one in the group knew what to do.
Many seconds passed before she was able to step towards the tabernacle and practice opening and closing the door. When the training session ended, she went into the sacristy, sobbing profusely. Someone consoled her for a few minutes. She said, “before today, I thought that the Eucharist was just a symbol. But, when I was up there in front of the tabernacle, I definitely felt a presence.”
God on earth. Awesome! This is the amazing reality of the Eucharist. For the Jews 2000 years ago or the woman at the tabernacle, God is very close and personal. In the Eucharist, we are in the presence of the Almighty, at whose name “every knee should bend, of those in heaven and on earth and under the earth” (Phil 2:10). The eternal Son of our heavenly Father is present to us on earth in a very real way so that we may “taste and see that the Lord is good” (Psalm 34).
The Eucharist is the flesh and blood of Jesus Christ. Through the eyes of faith, we see Jesus under the signs of bread and wine. It might look like bread and taste like bread, but it isn’t bread. Jesus says at the Last Supper, “this is my body” (Mt 26:26). He commands the apostles to “take this, all of you, and eat it” (Mt 26:26). He not only gives his body and blood to his first priests for them to eat and drink, he commands them to “do this in memory of me” (Mt 26:26). Today, Catholic priests continue to live out this command every time they celebrate the Eucharist (Mass).
The saints are mysterious to us. We often feel that we can’t relate to them because their lives are so extraordinary. What is their secret? The Eucharist. For example, Mother Teresa explained that receiving the Eucharist every day was the only way she could serve some of the poorest and most ill people in the world in such awful conditions each day. As different as all the saints are, the one thing they have in common is a great love for the Eucharist. They are nourished with Christ; he propels them to do heroic works. “Whoever remains in me and I in him will bear much fruit” (Jn 15:5).
If you could meet anyone on earth, who would it be? Let’s say you are given an hour alone with this person. What would you want to ask them or talk about? What would you like to say to them? How would you get ready for such a meeting? How would you dress? Would you tell all of your friends about it?
In the Eucharist, you are given the awesome opportunity to meet Jesus Christ. If a person walks into a Catholic Church, he or she sees that Jesus is present in the tabernacle (the lit candle shows us that he is there). You can be with Christ alone. For as long as you want. Maybe he won’t answer all of your questions in one meeting, but over time he sheds much light into your life. He holds the meaning of your life. He has created you and given you all of your gifts. He has a plan for you. If you regularly spend time praying in the presence of the Blessed Sacrament, He will reveal his plan to you.
The Jews were right about two things with regards to the Eucharist (Bread of life discourse, John 6). They were right to take Jesus literally and that this is a hard teaching.
It takes faith to believe in the Real Presence of Jesus in the Eucharist even though it seems like foolishness. For those who believe, it is like finding a great treasure (see Mt 13:44). The sweet taste of this treasure is the taste of heaven on earth: “whoever eats my flesh and drinks my blood has eternal life” (Jn 6:54).
Tuesday, May 24, 2005
The Eucharist: C.o.o.l. (Part 1)
I was out of town for a few weeks (R&R in the Great Northwest), and unable to post. I hope that everyone finished up the semester well. Congrats to all the new graduates!! I will be posting off and on this Summer, so please keep checking in. I hope everyone has a blessed and fun Summer.
The following is the first part (of three) of an article I've written on the Eucharist. I will post the other two parts in the next week or so. Please feel free, as always, to post your comments and questions.
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Radical
You’ve seen the crowds grow larger by the day, following one man. You’ve seen him heal the blind, the deaf, and the mute. You’ve seen him cure the sick. You’ve heard his great teachings. You’ve seen him walk on water. All of the signs are there: Jesus of Nazareth is the one to follow. You’ve been sure for weeks now. Your heart is pumping. You’re talking about him with everyone. You have been reading the Scriptures more frequently, reviewing what Isaiah and the other prophets wrote about the Messiah.
You haven’t talked with Jesus yet, but you feel a connection there. The words he uses, the way he speaks, the manner in which he conducts himself… he has such a powerful way about him. But, you haven’t been able to put your finger on it just yet. You just know you want to be near him, and learn from him. He is different, a man set apart from the rest. This man has stirred your heart and mind like no other person has ever done.
And, now, he is introducing a brand new teaching. “The bread that I will give is my flesh for the life of the world” (John 6:51). He is telling everyone that the bread to which he is referring is his flesh. While you begin to process this, those around you quarrel. People are outraged, but are mainly confused. So, Jesus gets more specific and emphatic. “Whoever eats my flesh and drinks my blood has eternal life… My flesh is true food, and my blood is true drink” (53, 55). Whoa! Jesus of Nazareth wants to give his flesh and blood as food and drink.
This realization spreads through the crowd. It is such a large gathering, and it takes a while for everyone to hear what’s been said. Slowly, people start to leave. “This is a hard teaching…who can accept it?” (60) is what you hear some of them say as they turn away from Jesus. And, you agree, this is a hard teaching. But, you haven’t moved, and aren’t planning on leaving just yet.
You look over at Jesus’ closest disciples. You notice a very perplexed Peter. Jesus asks them if they are leaving, too. Peter says, with probably a very dazed and confused look, “Lord, where are we going to go? You have the words of eternal life” (68). When you hear these words come from Peter’s lips, your heart skips a beat. You are thinking, ‘Has Jesus just been speaking the words of eternal life? Is this, in fact, a message from heaven? Could this be true? Is he really going to give us his flesh to eat? And, will it get us to heaven? Is this the newest, most radical teaching from God? Do I believe what I am hearing?’
The following is the first part (of three) of an article I've written on the Eucharist. I will post the other two parts in the next week or so. Please feel free, as always, to post your comments and questions.
---------------------------------------------------------------------
Radical
You’ve seen the crowds grow larger by the day, following one man. You’ve seen him heal the blind, the deaf, and the mute. You’ve seen him cure the sick. You’ve heard his great teachings. You’ve seen him walk on water. All of the signs are there: Jesus of Nazareth is the one to follow. You’ve been sure for weeks now. Your heart is pumping. You’re talking about him with everyone. You have been reading the Scriptures more frequently, reviewing what Isaiah and the other prophets wrote about the Messiah.
You haven’t talked with Jesus yet, but you feel a connection there. The words he uses, the way he speaks, the manner in which he conducts himself… he has such a powerful way about him. But, you haven’t been able to put your finger on it just yet. You just know you want to be near him, and learn from him. He is different, a man set apart from the rest. This man has stirred your heart and mind like no other person has ever done.
And, now, he is introducing a brand new teaching. “The bread that I will give is my flesh for the life of the world” (John 6:51). He is telling everyone that the bread to which he is referring is his flesh. While you begin to process this, those around you quarrel. People are outraged, but are mainly confused. So, Jesus gets more specific and emphatic. “Whoever eats my flesh and drinks my blood has eternal life… My flesh is true food, and my blood is true drink” (53, 55). Whoa! Jesus of Nazareth wants to give his flesh and blood as food and drink.
This realization spreads through the crowd. It is such a large gathering, and it takes a while for everyone to hear what’s been said. Slowly, people start to leave. “This is a hard teaching…who can accept it?” (60) is what you hear some of them say as they turn away from Jesus. And, you agree, this is a hard teaching. But, you haven’t moved, and aren’t planning on leaving just yet.
You look over at Jesus’ closest disciples. You notice a very perplexed Peter. Jesus asks them if they are leaving, too. Peter says, with probably a very dazed and confused look, “Lord, where are we going to go? You have the words of eternal life” (68). When you hear these words come from Peter’s lips, your heart skips a beat. You are thinking, ‘Has Jesus just been speaking the words of eternal life? Is this, in fact, a message from heaven? Could this be true? Is he really going to give us his flesh to eat? And, will it get us to heaven? Is this the newest, most radical teaching from God? Do I believe what I am hearing?’
Thursday, May 05, 2005
To Jesus through Mary
1. Party time! Tonight (cinqo de Mayo), 5:30 pm, Parish Hall. Come celebrate the end-of-the year / last day of classes! Burritos, beverages, etc.
2. Thank you all for a great year! Tonight is my last event at St Stephen's unless I return this Fall. I will be in a parish for a year before priesthood ordination next May, God willing. Please pray for me!
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May is the month of Mary, the Blessed Mother. She plays a special role in the life of the Church and for each one of us. She is the Mother of Jesus and she is our heavenly mother. She said 'yes' to God her whole life, most significantly with her 'fiat' (it will be done) at age 14 in which she agreed to conceive the Savior of the world.
Many people, including Catholics, do not understand or know the Blessed Virgin Mary. First, she is not God; we do not worship her. She is the Mother of God who gave birth to and nurtured the Son of God on Earth. We honor her as a perfect vessel through whom Salvation entered the world in Christ Jesus.
Second, when we celebrate the feast of the Immaculate Conception (Dec. 8), we celebrate Mary's conception, not Jesus'. Mary was conceived without original sin in her mother, Ann's, womb. God preserved Mary from sin so that she could be the perfect vessel for His Son to become man.
Third, we do not pray 'to Mary' as if she is God. Rather, we ask her to pray for us to God. It's kind of like when we got in trouble with our Dad when we were young and asked our Mom to soften him up for us. Mary is a powerful intercessor, indeed: the common adage is that 'Jesus never refuses his Mother anything'.
Mary has appeared several times on Earth since she was assumed into Heaven 2000 years ago. Through incredibly thorough and intense investigations, the Church has approved several Marian apparitions in places like a) Guadalupe, Mexico (1500s), b) Lourdes, France (1858), and c) Fatima, Portugal (1907). In these apparitions, Mary often has appeared to simple folks with very serious messages from Heaven.
For example, at Fatima, Mary told three little children to pray the rosary every day (mainly, for the salvation of sinners). The rosary is a beautiful, Scripturally-based devotion that helps us to meditate on the lives of Jesus and Mary. Everything about the life of Mary points to Jesus. Just as Jesus came to us through Mary, so we go to Jesus through Mary.
Finally, my other favorite Marian prayer is the Memorare, which is much shorter than the (15-20 minute) rosary. It is especially powerful when we take a specific intention to our Mother in Heaven:
Remember, O most gracious virgin Mary,
that never was it known,
that anyone who fled to thy protection,
implored thy help,
or sought thy intercession,
was left unaided.
Inspired by this confidence,
I fly unto thee, O virgin of virgins, my Mother.
To thee do I come,
before thee I stand,
sinful and sorrowful.
O Mother of the Word Incarnate,
despise not my petition,
but in thy mercy,
hear and answer me. Amen.
2. Thank you all for a great year! Tonight is my last event at St Stephen's unless I return this Fall. I will be in a parish for a year before priesthood ordination next May, God willing. Please pray for me!
----------------------------------------
May is the month of Mary, the Blessed Mother. She plays a special role in the life of the Church and for each one of us. She is the Mother of Jesus and she is our heavenly mother. She said 'yes' to God her whole life, most significantly with her 'fiat' (it will be done) at age 14 in which she agreed to conceive the Savior of the world.
Many people, including Catholics, do not understand or know the Blessed Virgin Mary. First, she is not God; we do not worship her. She is the Mother of God who gave birth to and nurtured the Son of God on Earth. We honor her as a perfect vessel through whom Salvation entered the world in Christ Jesus.
Second, when we celebrate the feast of the Immaculate Conception (Dec. 8), we celebrate Mary's conception, not Jesus'. Mary was conceived without original sin in her mother, Ann's, womb. God preserved Mary from sin so that she could be the perfect vessel for His Son to become man.
Third, we do not pray 'to Mary' as if she is God. Rather, we ask her to pray for us to God. It's kind of like when we got in trouble with our Dad when we were young and asked our Mom to soften him up for us. Mary is a powerful intercessor, indeed: the common adage is that 'Jesus never refuses his Mother anything'.
Mary has appeared several times on Earth since she was assumed into Heaven 2000 years ago. Through incredibly thorough and intense investigations, the Church has approved several Marian apparitions in places like a) Guadalupe, Mexico (1500s), b) Lourdes, France (1858), and c) Fatima, Portugal (1907). In these apparitions, Mary often has appeared to simple folks with very serious messages from Heaven.
For example, at Fatima, Mary told three little children to pray the rosary every day (mainly, for the salvation of sinners). The rosary is a beautiful, Scripturally-based devotion that helps us to meditate on the lives of Jesus and Mary. Everything about the life of Mary points to Jesus. Just as Jesus came to us through Mary, so we go to Jesus through Mary.
Finally, my other favorite Marian prayer is the Memorare, which is much shorter than the (15-20 minute) rosary. It is especially powerful when we take a specific intention to our Mother in Heaven:
Remember, O most gracious virgin Mary,
that never was it known,
that anyone who fled to thy protection,
implored thy help,
or sought thy intercession,
was left unaided.
Inspired by this confidence,
I fly unto thee, O virgin of virgins, my Mother.
To thee do I come,
before thee I stand,
sinful and sorrowful.
O Mother of the Word Incarnate,
despise not my petition,
but in thy mercy,
hear and answer me. Amen.
Wednesday, April 27, 2005
Guided by the Holy Spirit
Please come to our end-of-the-year party next Thursday, May 5, starting at 5:30 pm, Parish Hall (1011 25th St.) Chipotle burritos and cold beverages to be served. You won't want to miss this!
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In our 8:30 discussion Sunday night "On the dignity of women", we had a spirited conversation that was intense but civil. All in all, it was very good for many of us to engage in honest dialogue about important issues.
However, I have noticed (before and on Sunday) that there is a widespread lack of faith in the Church by some Catholics. They will say that they believe in Jesus but not in the Church.
Here's the question: do you believe that the Church has been guided by the Holy Spirit for 2000 years? If so, in what ways? If your answer is 'no', then of course you're not going to follow the Pope (or bishops) when he teaches about issues such as women priests, contraception, married priests, abortion, etc. Why would you? If that were the case, then it would be just an opinion from some old guy in Rome which you could reject.
Is Pope Benedict XVI filled with the Holy Spirit in his teachings? Was John Paul II? And all the popes going back to St. Peter? If so, then it is the Holy Spirit who is teaching infallibly an all-male priesthood, life begins at conception, etc. through the particular Pope (and college of bishops).
Yes, it is God who is truly teaching these things. That is the guarantee of our faith. All of Christ's teachings about God (faith) and how to live in Him (morals) have been preserved in the Catholic Church. In their fullness. Through the Holy Spirit. The Spirit of Truth (John 14:17), "whom the Father will send in my name, will teach you everything and remind you of all that I said to you" (26).
The Church began in 33 A.D. when the Father sent the Spirit upon the Apostles at Pentecost. Acts 2:4 says that the Apostles were "all filled with the Holy Spirit". The Holy Spirit is active throughout the Acts of the Apostles (He speaks in 13:2, e.g.). Was it just for that generation that the Holy Spirit was active in the Church? No, of course not. He has been the primary acting agent in the Church for over 2000 years.
The visible Catholic Church is a divine institution led by human beings under the guidance of the Holy Spirit. "Christ is the Head, the Church is the Body" (Ephesians 1:23). Christ teaches today through the Pope and bishops (the successors of the Apostles): "whoever hears you hears me" (Luke 10:16). The Holy Spirit guarantees that when they teach about faith and morals, they teach without error what Christ taught.
Outside of these matters, they are fallible like you and me. Their sins are well documented by the world. But, Jesus entrusted the care of his Church to weak and sinful men. He gave supreme teaching authority to Peter (Matthew 19) who He knew would deny Him. How did Jesus treat Peter after he denied Him three times? Jesus told him 3 times to "feed my sheep" (John 21).
Even though he knew that Peter and the other Apostles were fallible and sinful men, He still gave them the "keys to the Kingdom" (Matt 19) which is the authority to teach as He taught about the Kingdom. He couldn't be wrong; they and their successors can't be wrong when they teach in this way under the guidance of the Spirit.
It's all about faith. Faith in God and faith in the Church. We profess our faith in the Trinity and in the Church ("we believe in one, holy, Catholic, and apostolic Church") every Sunday. We believe that the Church and Christ are one (Ephesians 5). We believe that faith in the Church is faith in Christ because the Church is the Body of Christ. What we say about the Church, we say about Christ.
Do you believe?
"When the Son of man comes, will he find faith on earth?" (Luke 18:8)
--------------------------------------
In our 8:30 discussion Sunday night "On the dignity of women", we had a spirited conversation that was intense but civil. All in all, it was very good for many of us to engage in honest dialogue about important issues.
However, I have noticed (before and on Sunday) that there is a widespread lack of faith in the Church by some Catholics. They will say that they believe in Jesus but not in the Church.
Here's the question: do you believe that the Church has been guided by the Holy Spirit for 2000 years? If so, in what ways? If your answer is 'no', then of course you're not going to follow the Pope (or bishops) when he teaches about issues such as women priests, contraception, married priests, abortion, etc. Why would you? If that were the case, then it would be just an opinion from some old guy in Rome which you could reject.
Is Pope Benedict XVI filled with the Holy Spirit in his teachings? Was John Paul II? And all the popes going back to St. Peter? If so, then it is the Holy Spirit who is teaching infallibly an all-male priesthood, life begins at conception, etc. through the particular Pope (and college of bishops).
Yes, it is God who is truly teaching these things. That is the guarantee of our faith. All of Christ's teachings about God (faith) and how to live in Him (morals) have been preserved in the Catholic Church. In their fullness. Through the Holy Spirit. The Spirit of Truth (John 14:17), "whom the Father will send in my name, will teach you everything and remind you of all that I said to you" (26).
The Church began in 33 A.D. when the Father sent the Spirit upon the Apostles at Pentecost. Acts 2:4 says that the Apostles were "all filled with the Holy Spirit". The Holy Spirit is active throughout the Acts of the Apostles (He speaks in 13:2, e.g.). Was it just for that generation that the Holy Spirit was active in the Church? No, of course not. He has been the primary acting agent in the Church for over 2000 years.
The visible Catholic Church is a divine institution led by human beings under the guidance of the Holy Spirit. "Christ is the Head, the Church is the Body" (Ephesians 1:23). Christ teaches today through the Pope and bishops (the successors of the Apostles): "whoever hears you hears me" (Luke 10:16). The Holy Spirit guarantees that when they teach about faith and morals, they teach without error what Christ taught.
Outside of these matters, they are fallible like you and me. Their sins are well documented by the world. But, Jesus entrusted the care of his Church to weak and sinful men. He gave supreme teaching authority to Peter (Matthew 19) who He knew would deny Him. How did Jesus treat Peter after he denied Him three times? Jesus told him 3 times to "feed my sheep" (John 21).
Even though he knew that Peter and the other Apostles were fallible and sinful men, He still gave them the "keys to the Kingdom" (Matt 19) which is the authority to teach as He taught about the Kingdom. He couldn't be wrong; they and their successors can't be wrong when they teach in this way under the guidance of the Spirit.
It's all about faith. Faith in God and faith in the Church. We profess our faith in the Trinity and in the Church ("we believe in one, holy, Catholic, and apostolic Church") every Sunday. We believe that the Church and Christ are one (Ephesians 5). We believe that faith in the Church is faith in Christ because the Church is the Body of Christ. What we say about the Church, we say about Christ.
Do you believe?
"When the Son of man comes, will he find faith on earth?" (Luke 18:8)
Wednesday, April 20, 2005
Habemus Papam!!
Sunday night (4/24): "On the dignity of women" discussion, 6:30 & 8:30 pm, Parish Hall.
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We have a Pope!! I hope you all followed the election process of the new Pope. What hit me yesterday was that we have been witnesses to the work of the Holy Spirit. Ratzinger may not be the youngest or most popular candidate, but he is who the Spirit has chosen. Praise God and thank you, Holy Spirit!
An American interviewed by NBC in Rome yesterday apparently said, "I wish the Holy Spirit was more creative (in whom He selected as Pope)". First, it is good that he acknowledged that this election was run by the Spirit through the cardinals. Second, my goodness, what an arrogant thing to say, on national television nonetheless. If "fear of the Lord is the first stage of wisdom" (Proverbs 1:7), then doubting God is the first stage of foolishness.
And yet, many people in the US and abroad are doubting the Holy Spirit's choice of Benedict XVI. Why? Because he is not THEIR choice. They see him as someone who is too "conservative" and who won't change certain Church doctrines or disciplines. What he is is traditional; he will preserve the 2000-year-old teachings and practices of the Catholic Church, which originated and are based in Jesus Christ, and will apply them directly to our lives.
If you choose to be Catholic, you follow the Church's teachings. If you're Jewish, you follow the Jewish teachings, and so forth for each faith. Why, then, should the leader of a Church stray from his Church's teachings?
In Benedict XVI, we have a Pope who will not stray and will not lead others astray. He is a man of great humility, intelligence, and courage. He will continue much of JP II's vision, and may even improve it in some areas.
Here is an excerpt from his bold homily on Monday before he was elected (please click on the link for the full text):
How many winds of doctrine we have known in recent decades, how many ideological currents, how many ways of thinking… The small boat of thought of many Christians has often been tossed about by these waves – thrown from one extreme to the other: from Marxism to liberalism, even to libertinism; from collectivism to radical individualism; from atheism to a vague religious mysticism; from agnosticism to syncretism, and so forth.
Every day new sects are created and what Saint Paul says about human trickery comes true, with cunning which tries to draw those into error (cf Eph 4, 14). Having a clear faith, based on the Creed of the Church, is often labeled today as a fundamentalism. Whereas, relativism, which is letting oneself be tossed and “swept along by every wind of teaching”, looks like the only attitude (acceptable) to today’s standards. We are moving towards a dictatorship of relativism which does not recognize anything as for certain and which has as its highest goal one’s own ego and one’s own desires.
However, we have a different goal: the Son of God, true man. He is the measure of true humanism. Being an “Adult” means having a faith which does not follow the waves of today’s fashions or the latest novelties. A faith which is deeply rooted in friendship with Christ is adult and mature. It is this friendship which opens us up to all that is good and gives us the knowledge to judge true from false, and deceit from truth. We must become mature in this adult faith; we must guide the flock of Christ to this faith. And it is this faith – only faith – which creates unity and takes form in love.
------------------------------------
We have a Pope!! I hope you all followed the election process of the new Pope. What hit me yesterday was that we have been witnesses to the work of the Holy Spirit. Ratzinger may not be the youngest or most popular candidate, but he is who the Spirit has chosen. Praise God and thank you, Holy Spirit!
An American interviewed by NBC in Rome yesterday apparently said, "I wish the Holy Spirit was more creative (in whom He selected as Pope)". First, it is good that he acknowledged that this election was run by the Spirit through the cardinals. Second, my goodness, what an arrogant thing to say, on national television nonetheless. If "fear of the Lord is the first stage of wisdom" (Proverbs 1:7), then doubting God is the first stage of foolishness.
And yet, many people in the US and abroad are doubting the Holy Spirit's choice of Benedict XVI. Why? Because he is not THEIR choice. They see him as someone who is too "conservative" and who won't change certain Church doctrines or disciplines. What he is is traditional; he will preserve the 2000-year-old teachings and practices of the Catholic Church, which originated and are based in Jesus Christ, and will apply them directly to our lives.
If you choose to be Catholic, you follow the Church's teachings. If you're Jewish, you follow the Jewish teachings, and so forth for each faith. Why, then, should the leader of a Church stray from his Church's teachings?
In Benedict XVI, we have a Pope who will not stray and will not lead others astray. He is a man of great humility, intelligence, and courage. He will continue much of JP II's vision, and may even improve it in some areas.
Here is an excerpt from his bold homily on Monday before he was elected (please click on the link for the full text):
How many winds of doctrine we have known in recent decades, how many ideological currents, how many ways of thinking… The small boat of thought of many Christians has often been tossed about by these waves – thrown from one extreme to the other: from Marxism to liberalism, even to libertinism; from collectivism to radical individualism; from atheism to a vague religious mysticism; from agnosticism to syncretism, and so forth.
Every day new sects are created and what Saint Paul says about human trickery comes true, with cunning which tries to draw those into error (cf Eph 4, 14). Having a clear faith, based on the Creed of the Church, is often labeled today as a fundamentalism. Whereas, relativism, which is letting oneself be tossed and “swept along by every wind of teaching”, looks like the only attitude (acceptable) to today’s standards. We are moving towards a dictatorship of relativism which does not recognize anything as for certain and which has as its highest goal one’s own ego and one’s own desires.
However, we have a different goal: the Son of God, true man. He is the measure of true humanism. Being an “Adult” means having a faith which does not follow the waves of today’s fashions or the latest novelties. A faith which is deeply rooted in friendship with Christ is adult and mature. It is this friendship which opens us up to all that is good and gives us the knowledge to judge true from false, and deceit from truth. We must become mature in this adult faith; we must guide the flock of Christ to this faith. And it is this faith – only faith – which creates unity and takes form in love.
Wednesday, April 13, 2005
The gift of celibacy
1. FREE Dinner: Tomorrow (4/14), 5:30 pm, SSM Parish Hall. Also, raffle for gift certificates.
2. "Angels and demons": Sunday (4/17) night discussion, 6:30 & 8:30 pm, Parish Hall.
---------------------------------------------
As positively as the secular media has been covering the life of Pope John Paul II, it has also negatively criticized some of his teachings. He is depicted as "out of touch" or "too conservative" on issues such as female priests, married priests, homosexual unions, abortion, contraception, and embryonic stem-cell research. So, it routinely asks, 'will the next Pope change the Church's teachings on these issues?'
Almost all of these teachings are based on doctrines of the Church. Doctrines can't be changed because they are "truths contained in divine Revelation or ...truths having a necessary connection with these" (CCC, #88). In other words, they are based on what God himself has taught. The teachings of an all-male priesthood, marriage, and the sanctity of life all fall into the category of doctrine.
'What about celibacy for priests? Can that change?', you ask. Yes, because it is a discipline, not doctrine. In fact, the Church didn't institute the discipline of celibacy for priests until about the 11th century AD. Will it change back? Maybe, but I wouldn't bet on it during our lifetimes. The Church has acknowledged that celibacy is a supernatural gift for some people.
Celibacy is a different kind of love. It allows one to love all people in the same way; in this sense, it is loving as God loves. Christ himself was a celibate man. He gave himself fully to all. He allows those to whom He is giving the gift of celibacy to share in this sacrificial kind of love.
Jesus refers to celibacy in Matthew 19:12 when he says that there are some who forsake marriage "for the sake of the kingdom". As someone who is looking to promise celibacy this December, I see this as a precious gift from Christ himself. It is a great sacrifice, but not overly burdensome or unfair. What a great honor to be able to give my life for the sake of His kingdom!
In a special way, however, priests do get married. They marry the Church when they promise celibacy, as Christ is married to the Church (see Ephesians 5). I have experienced a form of this type of marriage this year at St Stephen's (kinda like an engagement). I have fallen in love with the parishioners and GW students, and given myself to serve them and the Lord as best I can. It has been extremely satisfying, freeing, enjoyable, and rewarding. In a word: awesome!!
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Your comments are welcome.
2. "Angels and demons": Sunday (4/17) night discussion, 6:30 & 8:30 pm, Parish Hall.
---------------------------------------------
As positively as the secular media has been covering the life of Pope John Paul II, it has also negatively criticized some of his teachings. He is depicted as "out of touch" or "too conservative" on issues such as female priests, married priests, homosexual unions, abortion, contraception, and embryonic stem-cell research. So, it routinely asks, 'will the next Pope change the Church's teachings on these issues?'
Almost all of these teachings are based on doctrines of the Church. Doctrines can't be changed because they are "truths contained in divine Revelation or ...truths having a necessary connection with these" (CCC, #88). In other words, they are based on what God himself has taught. The teachings of an all-male priesthood, marriage, and the sanctity of life all fall into the category of doctrine.
'What about celibacy for priests? Can that change?', you ask. Yes, because it is a discipline, not doctrine. In fact, the Church didn't institute the discipline of celibacy for priests until about the 11th century AD. Will it change back? Maybe, but I wouldn't bet on it during our lifetimes. The Church has acknowledged that celibacy is a supernatural gift for some people.
Celibacy is a different kind of love. It allows one to love all people in the same way; in this sense, it is loving as God loves. Christ himself was a celibate man. He gave himself fully to all. He allows those to whom He is giving the gift of celibacy to share in this sacrificial kind of love.
Jesus refers to celibacy in Matthew 19:12 when he says that there are some who forsake marriage "for the sake of the kingdom". As someone who is looking to promise celibacy this December, I see this as a precious gift from Christ himself. It is a great sacrifice, but not overly burdensome or unfair. What a great honor to be able to give my life for the sake of His kingdom!
In a special way, however, priests do get married. They marry the Church when they promise celibacy, as Christ is married to the Church (see Ephesians 5). I have experienced a form of this type of marriage this year at St Stephen's (kinda like an engagement). I have fallen in love with the parishioners and GW students, and given myself to serve them and the Lord as best I can. It has been extremely satisfying, freeing, enjoyable, and rewarding. In a word: awesome!!
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