Friends in high places

Saints and their lives should be an important facet of the faith life of every Catholic. That being said, Catholics are more apt to buy a "Self-help book" at a bookstore than they are in picking up a book on the Lives of Saints.

Interestingly, a couple of posts caught my attention today regarding this issue. I first saw them over at Sancte Pater. V features the post of a priest from England/Michigan Fr. John Boyle, who quotes the Pope:

The Holy Father said that it is important "to have 'travel companions' on the journey of our Christian life: I am thinking of a spiritual director, a confessor, persons with whom we can share the experience of faith, but I am also thinking of the Virgin Mary and of the saints."


"Each one," he said, "should have a saint that is familiar to him, to whom he feels close with prayer and intercession, but also to imitate him or her. Hence, I would like to invite you to know the saints better, beginning with the one whose name you bear, by reading his life, his writings. You can be certain that they will become good guides to love the Lord ever more and valid aids for your human and Christian growth."

Father Boyle expands on this idea, especially when it comes to choosing names for our children.

Many people now do not have names that have any reference to saints. It used to be the case that Christians were given a saint's name or names at Baptism, and would take another saint at Confirmation. But names like 'Autumn', 'Bristol', 'Chelsea' while not being in any way anti-Christian and therefore not contrary to the provisions concerning batismal names contained in the Code of Canon Law, do not, I feel, help children to grow up with the idea of seeking the protection of a particular saint, or seeking to imitate the example of that saint.

If you want to learn more buy a nice book, may I suggest:  Lives of the Saints: For every day of the year

No true love without suffering

"The cross reminds us that there is no true love without suffering, there is no gift of life without pain."  -Pope Benedict XVI

Wolves

(•Link: Overheard in the Sacristy)

"Pray for me that I may not flee for fear of the wolves." 

— Benedict XVI  • April 24, 2005 

When I saw this post over at "Overheard in the Sacristy" I had to re-post it here. Most of us are familiar with the above quote from Pope Benedict at his first Mass during his pontificate. Reflecting on it now, more than 5 years later has become quite popular in the Catholic blog world. Why?

If you look at the quote, in the context of 5 years ago, you view it at the end of Pope John Paul II's pontificate, which was viewed by many mainstream Catholics as an "insta-Saint." So, the idea that their were 'wolves' within the Church seemed rhetorical, if not ludicrous for many. Yet, Pope Benedict chose his words carefully, as he always does. So, he had to to have said it for a reason, and he did.

He saw the landscape before him. A modern world that now reveled in the internet, email, cellphones, facebook, blogs, and most of all a 24 hour news cycle. He saw the 'wolves' that were, waiting, circling, and desperate. Only, they weren't on the outside looking in; he saw them where they were - on the inside  wearing sheep's clothing.

Today, now more than 5 years later, many of us are finally understanding how true those words really were. Some may say they were prophetic, I believe he was describing what he saw and not what he foresaw. He recognized the terrors that existed in the Church. Many who think that Pope John Paul II was 'weak' because so much rampant modernism grew during his pontificate, fail to realize how much he actually did from causing the entire Church to schism. That being said, Benedict realized that if John Paul was glue that held the Church together, his death did not bring with it the end to the threat.

As we move into this pontificate further and further, we lose more and more of the 'seeds' of dissent that blossomed into outright heresy and heterodoxy during John Paul II's pontificate. Much like wolves, these  scavengers become desperate as the pack dwindles, their existence desires their own way of life, hence the lone wolf. Yet, to survive they must run as a pack, or else they become the hunted. Therefore the further and further we get from the 2nd Vatican council, the 1960's & 1970's the less and less wolves there are in positions of power and influence. So they are desperate, therefore as their numbers dwindle their attacks will rise in number and intensity. It is therefore our job to remain diligent and dutiful in or prayers for the Pope and Holy Mother Church.

Kneeling - Redux

I made a post last week about Kneeling. As is the case with many posts, it was more of an attempt at thinking something out, as opposed to being an authoritative statement on a belief I hold. Mindyleigh, of The Devout Life added some great thoughts to the overall discussion.

So I decided to re-read the section on kneeling in The Spirit of the Liturgy - by then: Cardinal Joseph Ratzinger. One part really stuck out, and seems to sum up the way I think about kneeling. It might not specifically answer the "Why of kneeling" but it strikes at the core of its importance.

Pope Benedict, writing as Cardinal Ratzinger wrote:

"...for this culture has turned away from the faith and no longer knows the One before whom kneeling is the right, indeed the intrinsically necessary gesture. The man who learns to believe learns to kneel, and a faith or a liturgy no longer familiar with kneeling would be sick at the core. Where it has been lost, kneeling must be rediscovered, so that, in our prayer, we remain in fellowship with the apostles and martyrs, in fellowship with the whole cosmos, indeed in union with Jesus Christ Himself."

I think this passage is quite clear. This is not to say that standing is necessarily inappropriate, especially at the direction of the Bishop. Instead, it is a justification for those that do kneel. In fact, it comes in the form of a mandate that we DO kneel, when appropriate, and that if kneeling has been abandoned in total, it should be reclaimed.

I know in our Archdiocese, standing has been implemented after the reception of communion as a means to unify the community. This should not be reason for individuals or congregations to abandon kneeling altogether, and unfortunately, this is the casualty of this directive. I have only seen one other parish where the Bishop diverged from the GIRM in this manner, and the same result occurred. Folks would return to the pews and either sit immediately, or stand and then EVERYONE would sit.

This wouldn't be such a big deal except when one row sits, the row behind cannot easily kneel. As a kneeler, I dont mind it so much... but I cannot say the same for the people in front of me that make a face, noise, or action that displays their displeasure. As the Pope wrote, "we must seek to remain...in union with Jesus Christ." I can think of no other time more appropriate to posture ourselves in such a way to physically create such a union, then immediately following the reception of the Body and Blood of Angels, the Eucharistic True Presence of God.

Having said that... it is a difficult thing to kneel at the reception of communion, when the GIRM creates a different norm for the United States and when it allows for a Bishop to change the post-communion posture. Such allowances create an uncomfortable situation for many. Any change is difficult... but I can tell you this... there is an easy solution...

Bring back Altar Rails.
When folks approach, they kneel. If they cant kneel they stand. If they can't walk up - an EMHC will bring them the Precious Body and Blood.
What changes? Those that can... kneel.
When folks return to the pews... have the GIRM say, stand of kneel until all receive the Eucharist. Then... sit or kneel... problem solved. 

Until then where should we look for guidance? Rome would be a good place... 

The Holy Father's reasoning is simple: "We Christians kneel before the Blessed Sacrament because, therein, we know and believe to be the presence of the One True God." (May 22, 2008)


According to the pope the entire Church should kneel in adoration before God in the Eucharist. "Kneeling in adoration before the Eucharist is the most valid and radical remedy against the idolatries of yesterday and today" (May 22, 2008)

CNS STORY: Vatican: Receiving Eucharist kneeling will be norm

Pope Benedict to Catholics: Kneel For Communion

Clerical Whispers: Pope Benedict to Catholics: Kneel For Communion

Vatican Newspaper Article Says Catholics Should Receive Communion ...

YouTube - Communion Kneeling and on the Tongue is Preferred Form ...

etc...

5th Anniversary of the election of Pope Benedict XVI

5 years. Wow... so much has happened in such a short amount of time. We can only pray that God grants us many more years with Pope Benedict as our Supreme Pontiff. There is much that needs to be done in Holy Mother Church. The Church is in need of brave and Holy defense as she faces the attacks of evil that pervade the many parts of the Body of Christ. So as we move towards the next 5 years... let us keep the Holy father in our prayers.

Prayer for Pope Benedict XVI

Lord, source of eternal life and truth, give to Your shepherd, the Pope, a spirit of courage and right judgement, a spirit of knowledge and love.

By governing with fidelity those entrusted to his care may he, as successor to the apostle Peter and vicar of Christ, build Your church into a sacrament of unity, love, and peace for all the world.

We ask this through our Lord Jesus Christ, Your Son, Who lives and reigns with You and the Holy Spirit, one God, forever and ever. Amen.

Pope Benedict in Malta - At St. Paul's Grotto

Photo credit: Overheard in the Sacristy

Happy 83rd Birthday Pope Benedict XVI!!

The Pope is 83 today.
Please say a prayer for him, he needs support now more than ever... not just for his own health and well being, but for the ability to guide the Church to keep up HER health and "well being."

Novena for Pope Benedict XVI - Knights of Columbus

The Knights of Columbus have started a Novena for Pope Benedict XVI in honor of the 5th year of his Papacy, and to assist the Church in Her defense against the evil that is attacking Her in the current abuse scandals.

The Novena actually started yesterday, Divine Mercy Sunday, and will run until April 19. The link on the K of C website is: Papal Novena

You can also print prayer cards to hand out to others for eas of use here: Papal Novena - Printable Prayer Card

The more people that join in on this Novena the better. Prayer is a powerful weapon we have against evil. The Pope needs are prayer now more than ever. These are difficult times, but nothing is too difficult for the Lord. Committing ourselves to prayer for the Pope and for Church is the most effective thing we can do at this time.

Or if you just want to pray it yourself here is the prayer:

Lord, source of eternal life and truth,
give to your shepherd, Benedict, a spirit
of courage and right judgment, a spirit
of knowledge and love. By governing
with fidelity those entrusted to his care,
may he, as successor to the Apostle
Peter and Vicar of Christ, build your
Church into a sacrament of unity, love
and peace for all the world. Amen.
V/ Let us pray for Benedict, the pope.

R/ May the Lord preserve him, give him a long life,

make him blessed upon the earth,

and not hand him over to the power of his enemies.

V/ May your hand be upon your holy servant.

R/ And upon your son, whom you have anointed.

Our Father… Hail Mary… Glory Be…

"Urbi et Orbi" Message by Pope Benedict XVI - Easter 2010 & Homily

The Pope's "Urbi et Orbi" message for Easter 2010:


Dear Brothers and Sisters,


I bring you the Easter proclamation in these words of the Liturgy, which echo the ancient hymn of praise sung by the Israelites after crossing the Red Sea. It is recounted in the Book of Exodus (cf 15:19-21) that when they had crossed the sea on dry land, and saw the Egyptians submerged by the waters, Miriam, the sister of Moses and Aaron, and the other women sang and danced to this song of joy: “Sing to the Lord, for he has triumphed wonderfully: horse and rider he has thrown into the sea!” Christians throughout the world repeat this canticle at the Easter Vigil, and a special prayer explains its meaning; a prayer that now, in the full light of the resurrection, we joyfully make our own: “Father, even today we see the wonders of the miracles you worked long ago. You once saved a single nation from slavery, and now you offer that salvation to all through baptism. May the peoples of the world become true sons of Abraham and prove worthy of the heritage of Israel.”


The Gospel has revealed to us the fulfilment of the ancient figures: in his death and resurrection, Jesus Christ has freed us from the radical slavery of sin and opened for us the way towards the promised land, the Kingdom of God, the universal Kingdom of justice, love and peace. This “exodus” takes place first of all within man himself, and it consists in a new birth in the Holy Spirit, the effect of the baptism that Christ has given us in his Paschal Mystery. The old man yields his place to the new man; the old life is left behind, and a new life can begin (cf. Rom 6:4). But this spiritual “exodus” is the beginning of an integral liberation, capable of renewing us in every dimension – human, personal and social.


Yes, my brothers and sisters, Easter is the true salvation of humanity! If Christ – the Lamb of God – had not poured out his blood for us, we would be without hope, our destiny and the destiny of the whole world would inevitably be death. But Easter has reversed that trend: Christ’s resurrection is a new creation, like a graft that can regenerate the whole plant. It is an event that has profoundly changed the course of history, tipping the scales once and for all on the side of good, of life, of pardon. We are free, we are saved! Hence from deep within our hearts we cry out: “Let us sing to the Lord: glorious his triumph!”


The Christian people, having emerged from the waters of baptism, is sent out to the whole world to bear witness to this salvation, to bring to all people the fruit of Easter, which consists in a new life, freed from sin and restored to its original beauty, to its goodness and truth. Continually, in the course of two thousand years, Christians – especially saints – have made history fruitful with their lived experience of Easter. The Church is the people of the Exodus, because she constantly lives the Paschal Mystery and disseminates its renewing power in every time and place. In our days too, humanity needs an “exodus”, not just superficial adjustment, but a spiritual and moral conversion. It needs the salvation of the Gospel, so as to emerge from a profound crisis, one which requires deep change, beginning with consciences.


I pray to the Lord Jesus that in the Middle East, and especially in the land sanctified by his death and resurrection, the peoples will accomplish a true and definitive “exodus” from war and violence to peace and concord. To the Christian communities who are experiencing trials and sufferings, especially in Iraq, the Risen Lord repeats those consoling and encouraging words that he addressed to the Apostles in the Upper Room: “Peace be with you!” (Jn 20:21).


For the countries in Latin America and the Caribbean that are seeing a dangerous resurgence of crimes linked to drug trafficking, let Easter signal the victory of peaceful coexistence and respect for the common good. May the beloved people of Haiti, devastated by the appalling tragedy of the earthquake, accomplish their own “exodus” from mourning and from despair to a new hope, supported by international solidarity. May the beloved citizens of Chile, who have had to endure another grave catastrophe, set about the task of reconstruction with tenacity, supported by their faith.


In the strength of the risen Jesus, may the conflicts in Africa come to an end, conflicts which continue to cause destruction and suffering, and may peace and reconciliation be attained, as guarantees of development. In particular I entrust to the Lord the future of the Democratic Republic of Congo, Guinea and Nigeria.


May the Risen Lord sustain the Christians who suffer persecution and even death for their faith, as for example in Pakistan. To the countries afflicted by terrorism and by social and religious discrimination, may He grant the strength to undertake the work of building dialogue and serene coexistence. To the leaders of nations, may Easter bring light and strength, so that economic and financial activity may finally be driven by the criteria of truth, justice and fraternal aid. May the saving power of Christ’s resurrection fill all of humanity, so that it may overcome the multiple tragic expressions of a “culture of death” which are becoming increasingly widespread, so as to build a future of love and truth in which every human life is respected and welcomed.


Dear brothers and sisters, Easter does not work magic. Just as the Israelites found the desert awaiting them on the far side of the Red Sea, so the Church, after the resurrection, always finds history filled with joy and hope, grief and anguish. And yet, this history is changed, it is marked by a new and eternal covenant, it is truly open to the future. For this reason, saved by hope, let us continue our pilgrimage, bearing in our hearts the song that is ancient and yet ever new: “Let us sing to the Lord: glorious his triumph!”



The Pope also gave a wonderful homily at the Easter Vigil.

The Pope's Homily from the Easter Vigil:


Homily for the Easter Vigil on the Night of April 3, 2010, in Saint Peter's Basilica
by Benedict XVI


Dear brothers and sisters,


An ancient Jewish legend from the apocryphal book “The life of Adam and Eve” recounts that, in his final illness, Adam sent his son Seth together with Eve into the region of Paradise to fetch the oil of mercy, so that he could be anointed with it and healed.


The two of them went in search of the tree of life, and after much praying and weeping on their part, the Archangel Michael appeared to them, and told them they would not obtain the oil of the tree of mercy and that Adam would have to die.


Subsequently, Christian readers added a word of consolation to the Archangel’s message, to the effect that after 5,500 years the loving King, Christ, would come, the Son of God who would anoint all those who believe in him with the oil of his mercy.


“The oil of mercy from eternity to eternity will be given to those who are reborn of water and the Holy Spirit. Then the Son of God, Christ, abounding in love, will descend into the depths of the earth and will lead your father into Paradise, to the tree of mercy.”


This legend lays bare the whole of humanity’s anguish at the destiny of illness, pain and death that has been imposed upon us. Man’s resistance to death becomes evident: somewhere – people have constantly thought – there must be some cure for death. Sooner or later it should be possible to find the remedy not only for this or that illness, but for our ultimate destiny – for death itself. Surely the medicine of immortality must exist.


Today too, the search for a source of healing continues. Modern medical science strives, if not exactly to exclude death, at least to eliminate as many as possible of its causes, to postpone it further and further, to prolong life more and more.


But let us reflect for a moment: what would it really be like if we were to succeed, perhaps not in excluding death totally, but in postponing it indefinitely, in reaching an age of several hundred years? Would that be a good thing? Humanity would become extraordinarily old, there would be no more room for youth. Capacity for innovation would die, and endless life would be no paradise, if anything a condemnation.


The true cure for death must be different. It cannot lead simply to an indefinite prolongation of this current life. It would have to transform our lives from within. It would need to create a new life within us, truly fit for eternity: it would need to transform us in such a way as not to come to an end with death, but only then to begin in fullness.


What is new and exciting in the Christian message, in the Gospel of Jesus Christ, was and is that we are told: yes indeed, this cure for death, this true medicine of immortality, does exist. It has been found. It is within our reach.


In baptism, this medicine is given to us.


A new life begins in us, a life that matures in faith and is not extinguished by the death of the old life, but is only then fully revealed.




To this some, perhaps many, will respond: I certainly hear the message, but I lack faith. And even those who want to believe will ask: but is it really so? How are we to picture it to ourselves? How does this transformation of the old life come about, so as to give birth to the new life that knows no death?


Once again, an ancient Jewish text can help us form an idea of the mysterious process that begins in us at baptism. There it is recounted how the patriarch Enoch was taken up to the throne of God. But he was filled with fear in the presence of the glorious angelic powers, and in his human weakness he could not contemplate the face of God.


“Then God said to Michael,” to quote from the book of Enoch, “‘Take Enoch and remove his earthly clothing. Anoint him with sweet oil and vest him in the robes of glory!’ And Michael took off my garments, anointed me with sweet oil, and this oil was more than a radiant light … its splendour was like the rays of the sun. When I looked at myself, I saw that I was like one of the glorious beings” (Ph. Rech, Inbild des Kosmos, II 524).


Precisely this – being reclothed in the new garment of God – is what happens in baptism, so the Christian faith tells us. To be sure, this changing of garments is something that continues for the whole of life.


What happens in baptism is the beginning of a process that embraces the whole of our life – it makes us fit for eternity, in such a way that, robed in the garment of light of Jesus Christ, we can appear before the face of God and live with him for ever.


In the rite of baptism there are two elements in which this event is expressed and made visible in a way that demands commitment for the rest of our lives.


There is first of all the rite of renunciation and the promises. In the early Church, the one to be baptized turned towards the west, the symbol of darkness, sunset, death and hence the dominion of sin. The one to be baptized turned in that direction and pronounced a threefold “no”: to the devil, to his pomp and to sin. The strange word “pomp”, that is to say the devil’s glamour, referred to the splendour of the ancient cult of the gods and of the ancient theatre, in which it was considered entertaining to watch people being torn limb from limb by wild beasts. What was being renounced was a type of culture that ensnared man in the adoration of power, in the world of greed, in lies, in cruelty. It was an act of liberation from the imposition of a form of life that was presented as pleasure and yet hastened the destruction of all that was best in man.


This renunciation – albeit in less dramatic form – remains an essential part of baptism today. We remove the “old garments”, which we cannot wear in God’s presence. Or better put: we begin to remove them.


This renunciation is actually a promise in which we hold out our hand to Christ, so that he may guide us and reclothe us. What these “garments” are that we take off, what the promise is that we make, becomes clear when we see in the fifth chapter of the Letter to the Galatians what Paul calls “works of the flesh” – a term that refers precisely to the old garments that we remove.


Paul designates them thus: “fornication, impurity, licentiousness, idolatry, sorcery, enmity, strife, jealousy, anger, selfishness, dissension, party spirit, envy, drunkenness, carousing and the like” (Gal 5:19ff.). These are the garments that we remove: the garments of death.


Then, in the practice of the early Church, the one to be baptized turned towards the east – the symbol of light, the symbol of the newly rising sun of history, the symbol of Christ. The candidate for baptism determines the new direction of his life: faith in the Trinitarian God to whom he entrusts himself. Thus it is God who clothes us in the garment of light, the garment of life. Paul calls these new “garments” “fruits of the spirit”, and he describes them as follows: “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control” (Gal 5:22).


In the early Church, the candidate for baptism was then truly stripped of his garments. He descended into the baptismal font and was immersed three times – a symbol of death that expresses all the radicality of this removal and change of garments. His former death-bound life the candidate consigns to death with Christ, and he lets himself be drawn up by and with Christ into the new life that transforms him for eternity.


Then, emerging from the waters of baptism the neophytes were clothed in the white garment, the garment of God’s light, and they received the lighted candle as a sign of the new life in the light that God himself had lit within them. They knew that they had received the medicine of immortality, which was fully realized at the moment of receiving holy communion. In this sacrament we receive the body of the risen Lord and we ourselves are drawn into this body, firmly held by the One who has conquered death and who carries us through death.


In the course of the centuries, the symbols were simplified, but the essential content of baptism has remained the same. It is no mere cleansing, still less is it a somewhat complicated initiation into a new association. It is death and resurrection, rebirth to new life.


Indeed, the cure for death does exist. Christ is the tree of life, once more within our reach. If we remain close to him, then we have life. Hence, during this night of resurrection, with all our hearts we shall sing the alleluia, the song of joy that has no need of words. Hence, Paul can say to the Philippians: “Rejoice in the Lord always, again I will say, rejoice!” (Phil 4:4).


Joy cannot be commanded. It can only be given. The risen Lord gives us joy: true life. We are already held for ever in the love of the One to whom all power in heaven and on earth has been given (cf. Mt 28:18). In this way, confident of being heard, we make our own the Church’s Prayer over the Gifts from the liturgy of this night: Accept the prayers and offerings of your people. With your help may this Easter mystery of our redemption bring to perfection the saving work you have begun in us. Amen.

Will there be a Vatican Surprise during Holy Week? [Update]

 Previously, I posted about the rumors that the Vatican will be announcing some sort of surprise during Holy Week. That post can be read here: "Whispers of a Surprise"

(Image from: Sancte Pater)

Now there are various reports and rumors flying about regarding other things that may come about during Holy Week... that may be the "rumor":

An exhortation seems to be coming out, AFTER EASTER, regarding Sacred Scripture. Could this be what the rumor referenced?
There have also been quite a few SSPX talks that have quietly come and gone. When better to welcome them back than during Easter? [This is a stretch, but someone suggested it.]
Or are one of the previously stated rumors more on target?
Or... is this simply just... rumor, and there really isn't a surprise?

We shall see we are only a few days away!

-Posted by: Joe

More on the Hermeneutic of Continuity...

The other day I posted about a statement that the Pope made about hermeneutics and Vatican II. You can read that post here:
The Pope and the Hermeneutic of Continuity

More statements have come out that further expound on the the Pope's ideas concerning Vatican II and hermeneutics. For those that don't know what hermeneutics are, or why it is important, let me explain:

Hermeneutics are essentially the theory or interpretation of theory - how something is interpreted. When we discuss hermeneutics regarding Vatican II, we are talking about the direction of the Church after the council. There are generally two side theories:

• The Hermeneutic of Continuity: Where the Church remained the same after Vatican II, with changes to secure a more full and deep meaning towards the heart of the Church. That the past was one with the present and future to create a seamless faith and belief structure. [This is VERY simplistic, but I want to keep this base level for those that have never read about this before.]
• &
• The Hermeneutic of Rupture: That the Church broke with the past after Vatican II, and that the council represented a drastic change and evolution that essentially broke ties with the past to create a type of new existence, which moving forward would continue to grow and be organic OUTSIDE of the tradition and teachings of the past. 

Pope Benedict, who was actually one of the young "progressive" writers during Vatican II, has consistently called for there to be a hermeneutic of CONTINUITY. As I stated in the previous post, the Pope was quite clear recently regarding this issue. Again, statements have come out which solidify the fact that he stresses to the faithful how we must view the council of Vatican II as a hermeneutic of continuity:

"Just as the hermeneutic of continuity is revealing itself to be ever more important for an adequate understanding of the texts of Vatican Council II", he added, "in the same way we see the need for a hermeneutic we could describe as 'of priestly continuity', one which, starting from Jesus of Nazareth, Lord and Christ, and over the two thousand years of history, greatness, sanctity, culture and piety which the Priesthood has given the world, comes down to our own day".

To read more see:
Pope continues discourse on hermeneutic of continuity (From: New Liturgical Movement)


-Posted by: Joe

The Pope and the Church need our prayers...

I woke up this morning (345am) to a daughter making noises that a 2 month old will make in the middle of the night. But I stayed up because of an restlessness ... that wouldn't allow me to fall back asleep.

So I came to my computer to check the news... it is a habit I have when I cannot fall back asleep, which unfortunately proves prophetic more than I would like. Sure enough this is what I find:

We must remember to pray for the Pope, the Church, and our faith. We must defend them in battle against the evilness and snares of the Devil. Evil is real. The Devil is real. We cannot pretend that the Pope, the Church, and our Faith are some how immune to problem, failings, and scandal. Just like anything else, and actually more so, they are susceptible to attack and disease. The Devil wants nothing more than to bring the Church down upon itself. So please pray.

Also, pray for those affected by these horrible events. The victims in these abuses are normally children, and are the victims not only of abuse, but of this battle of evil vs good. The enemy cares not about anyone, and children are like a fine delicacy to him. We must pray, we must fight, we must succeed. We cannot simply sit back knowing that God is greater and will eventually win... we must do our part.

WE MUST PRAY!

-Posted by: Joe

Benedict XVI - "The Pope of Christian Unity"

Father Z. has suggested that we refer to the Holy Father as the "Pope of Christian unity" for that is what he truly is.

This article seems to be a shining example of that, an address of the Congregation for the Doctrine of the Faith.

- Posted by: Joe

The Spirit of Liturgical Reform - Part II: Spirit of the Liturgy

This post is Part II of a series of posts that I am doing about a talk Msgr. Marini gave at the Clergy Conference in Rome. Read part one here. The original talk was posted on the New Liturgical Movement which you can read here. Some of the other parts of the talk were handled much more adeptly by Father Z. which you can read here - Liturgical Form and here - Active Participation. I decided to tackle the more basic aspects of the talk.

This particular portion of the talk focused on then Cardinal Ratzinger's book: The Spirit of the Liturgy. It is the overview of the Liturgy itself. In my original post I discussed how both the Holy Father and Msgr. Marini stress the importance of CONTINUITY. This begins to dive deeper into how the Liturgy exists in time and place and the importance of the Liturgy as it is intended to exist. 

My emphasis will be bold-underlined and my comments will be in red:

1. The Sacred Liturgy, God’s great gift to the Church.


We are all well aware how the second Vatican Council dedicated the entirety of its first document to the liturgy: Sacrosanctum Concilium. It was labeled as the Constitution on the sacred liturgy.


I wish to underline the term sacred in its application to the liturgy, because of its importance. As a matter of fact, the council Fathers intended in this way to reinforce the sacred character of the liturgy. [Sacred is important here. Obviously Msgr. Marini wants to call to our attention how important the council Fathers felt that calling the Liturgy Sacred was.]


What, then, do we mean by the sacred liturgy? The East would in this case speak of the divine dimension in the Liturgy, or, to be more precise, of that dimension which is not left to the arbitrary will of man, because it is a gift which comes from on high. [In other words the East views the Liturgy stemming FROM GOD TO man.] It refers, in other words, to the mystery of salvation in Christ, entrusted to the Church in order to make it available in every moment and in every place by means of the objective nature of the liturgical and sacramental rites. [Objective here means unalterable or truth. If Christ is Truth, then the Liturgy is an objective expression of the Mystery of Salvation that Truth gives to man.] This is a reality surpassing us, which is to be received as gift, and which must be allowed to transform us.[Here nothing is said of us giving to God, but instead we are to receive.] Indeed, the second Vatican Council affirms: “...every liturgical celebration, because it is an action of Christ the priest and of His Body which is the Church, is a sacred action surpassing all others...” (Sacrosanctum concilium, n.7)


From this perspective it is not difficult to realise how far distant some modes of conduct are from the authentic spirit of the liturgy. [This statement expresses the idea that there are some modes of conduct which are in fact incompatible with the Liturgy. To use a term from my last post, there is NO CONTINUITY.] In fact, some individuals have managed to upset the liturgy of the church in various ways under the pretext of a wrongly devised creativity.  [Although in my last post I argued for continuity and understanding that both the new and old form of the Mass are valid and beautiful this sentence explains that not "anything" goes. There are in fact certain things which so disrupt the continuity of the Liturgy as to be wrong. This is usually done through creativity.] This was done on the grounds of adapting to the local situation and the needs of the community, thus appropriating the right to remove from, add to, or modify the liturgical rite in pursuit of subjective and emotional ends. For this, we priests are largely responsible. [Although he places blame on the priests, many congregations are to blame as well. Many times when reform to the proper liturgical practices were proposed in "creative" dioceses the people fought against the reform in an effort to retain their "emotionally comfortable" forms of worship.]


For this reason, already back in 2001, the former Cardinal Ratzinger asserted: “There is need of, at the very least, of a new liturgical awareness that might put a stop to the tendency to treat the liturgy as if it were an object open to manipulation. [READ: The Liturgy is NOT OPEN TO MANIPULATION.] We have reached the point where liturgical groups stitch together the Sunday liturgy on their own authority. The result is certainly the imaginative product of a group of able and skilled individuals. [This is important, especially for the Rad-Trads out there: the people who make these creative decisions are NOT bad people or even unskilled in what they do. It is their product which is wrong, not necessarily their hearts.] But in this way the space where one may encounter the “totally other” is reduced, in which the holy offers Himself as gift; what I come upon is only the skill of a group of people. It is then that we realise that we are looking for something else. It is too little, and at the same time, something different. The most important thing today is to acquire anew a respect for the liturgy, and an awareness that it is not open to manipulation. [Simply put, CONTINUITY.] To learn once again to recognise in its nature a living creation that grows and has been given as gift, through which we participate in the heavenly liturgy. To renounce seeking in it our own self-realisation in order to see a gift instead. [The Liturgy is ABOUT GOD, not about us.] This, I believe, is of primary importance: to overcome the temptation of a despotic behaviour, which conceives the liturgy as an object, the property of man, and to re-awaken the interior sense of the holy.” [!!!!!!!!!!!!!!!!!!!!!] (from ‘God and the World’; translation from the Italian)


To affirm, therefore, that the liturgy is sacred presupposes the fact that the liturgy does not exist subject to the sporadic modifications and arbitrary inventions of one individual or group. [Our job as individuals and lay people is to attend Liturgy and accept the gift, not to CREATE with the Liturgy.] The liturgy is not a closed circle in which we decide to meet, perhaps to encourage one another, to feel we are the protagonists of some feast. The liturgy is God’s summons to his people to be in His presence; it is the advent of God among us; it is God encountering us in this world.


A certain adaptation to particular local situations is foreseen and rightly so. The Missal itself indicates where adaptations may be made in some of its sections, yet only in these and not arbitrarily in others. [Local customs and adaptations are allowed and EVEN ENCOURAGE but in their RIGHTFUL PLACE.] The reason for this is important and it is good to reassert it: the liturgy is a gift which precedes us, a precious treasure which has been delivered by the age-old prayer of the Church, the place in which the faith has found its form in time and its expression in prayer. [GOD knows what he wants and what we need better than we do. We should accept this graciously and humbly.] It is not made available to us in order to be subjected to our personal interpretation; [!!!!!!!!!!!!!!!!!!!!!!!!] rather, the liturgy is made available so as to be fully at the disposal of all, yesterday just as today and also tomorrow. “Our time, too,” wrote Pope John Paul II in his Encyclical letter Ecclesia de Eucharistia, “calls for a renewed awareness and appreciation of liturgical norms as a reflection of, and a witness to, the one universal Church made present in every celebration of the Eucharist.” (n. 52) [Continuity of the past, present, and future. Pope Benedict uses the term: "Once-FOR-All"]


In the brilliant Encyclical Mediator Dei, which is so often quoted in the constitution on the sacred Liturgy, Pope Pius XII defines the liturgy as “...the public worship... the worship rendered by the Mystical Body of Christ in the entirety of its Head and members.” (n. 20) As if to say, among other things, that in the liturgy, the Church “officially” identifies herself in the mystery of her union with Christ as spouse, and where she “officially” reveals herself. What casual folly it is indeed, to claim for ourselves the right to change in a subjective way the holy signs which time has sifted, through which the Church speaks about herself, her identity and her faith! [The Mass is not OUR expression to God. We must realize this. IT IS NOT OURS! The Mass is a gift and revelation to us.]


The people of God has a right that can never be ignored, in virtue of which, all must be allowed to approach what is not merely the poor fruit of human effort, but the work of God, and precisely because it is God’s work, a saving font of new life. [The Mass could not and cannot act in its Mystery if it were ours to manipulate. Instead, Salvation form in the Mass exists because it is wholly God.]


I wish to prolong my reflection a moment longer on this point, which, I can testify, is very dear to the Holy Father, by sharing with you a passage from Sacramentum Caritatis, the Apostolic Exhortation of His Holiness, Benedict XVI, written after the Synod on the Holy Eucharist. “Emphasising the importance of the ars celebrandi,” the Holy Father writes, “also leads to an appreciation of the value of the liturgical norms... The eucharistic celebration is enhanced when priests and liturgical leaders are committed to making known the current liturgical texts and norms... Perhaps we take it for granted that our ecclesial communities already know and appreciate these resources, but this is not always the case. These texts contain riches which have preserved and expressed the faith and experience of the People of God over its two-thousand-year history.” (n. 40) [Continuity and norms ENHANCE the Liturgy. It is the Continuity which creates the sharing and unification of the Body of Christ through time. Continuity leads to universality which is the essence of our faith. Universality can only be achieved through texts and forms.]

It is sometimes argued that the usus antiquior or Tridentine Rite is archaic and not relevant to modern people. Yet, this argue can not hold water when viewed from the proper perspective from which we should look at the Liturgy. There is little that I need to say that hasn't been said by Msgr. Marini. The Liturgy must be understood as a GIFT from GOD which should exist in its SACRED form. We as people should not take it upon ourselves to try and interpret or manipulate it to appease our desires or emotions. Instead we should accept the Mass as God's gift to His bride as a pure expression of His love and desire for the Salvation of man. It is a "once-for-all" Mystery that was given to us in order to grant us everlasting life with Him.

-Posted by: Joe

The Spirit of Liturgical Reform - An Intro

If you are wasting your time and reading my blog and have not "The Spirit of the Liturgy" by then Cardinal Ratzinger, stop what you are doing, purchase it, and read it. It is amazingly well written and explains the purpose of the liturgy in a way we can all understand and NEED to understand. Seriously, go now. [Click on the pic below]

Recently the Clergy Conference in Rome had a presentation about this topic. Specifically the talk was about the importance of the Spirit of the Liturgy and the reform of our current liturgical practices to recapture this "Spirit." This talk is posted at: The New Liturgical Movement. The website, which I have linked before and is on the sidebar, was also linked by Father Z. who did an EXCELLENT inline commentary on the presentation. You can find it here, and will teach you a whole lot more than I ever could. The post I am linking is Father Z's commentary on the "Benedictine Arrangment" which is an explanation of a liturgical way of celebrating the mass in lieu of ad orientem but still accomplishes the same goal. Read his post here: Fr. Z's Commentary on Msgr. Marini's Liturgical Form. Father Z has also done an AWESOME post on active participation which is written in the same vain. Read that here: Fr. Z's Commentary on Active Participation - From Msgr. Marini

So instead of trying to improve or comment on things that are already written I would like to comment on the more basic elements of the talk. The talk was given by Msgr. Guido Marini who is the Pontifical Minister of Liturgical Ceremonies. [Does that make him PMLC Marini?] This first portion is his introduction to the talks that Fr. Z has commented on. The talk stems from the book mentioned above. I will do a commentary below on his intro. I will do a separate post about one of his more substantive areas. I hope this encourages to think about the Liturgy differently, and hopefully it will also encourage you to read, "The Spirit of the Liturgy."

Here is Msgr. Marini's introduction from his talk taken from the New Liturgical Movement [My comments are in red, my emphases in the original are bolded]:

I propose to focus on some topics connected to the spirit of the liturgy and reflect on them with you; indeed, I intend to broach a subject which would require me to say much. Not only because it is a demanding and complex task to talk about the spirit of the liturgy, but also because many important works treating this subject have already been written by authors of unquestionably high caliber in theology and the liturgy. I’m thinking of two people in particular among the many: Romano Guardini and Joseph Cardinal Ratzinger.

One the other hand, it is now all the more necessary to speak about the spirit of the liturgy, especially for us members of the sacred priesthood. Moreover, there is an urgent need to reaffirm the “authentic” spirit of the liturgy, [He is asserting the notion that there is a specific "authentic" spirit to the liturgy which exists and one assumes is universal.] such as it is present in the uninterrupted tradition of the Church, and attested, in continuity with the past, in the most recent Magisterial teachings: starting from the second Vatican council up to the present pontificate. I purposefully used the word continuity, a word very dear to our present Holy Father. He has made it the only authoritative criterion whereby one can correctly interpret the life of the Church, and more specifically, the conciliar documents, including all the proposed reforms contained in them. How could it be any different? Can one truly speak of a Church of the past and a Church of the future as if some historical break in the body of the Church had occurred? [This is vitally important - he does not say that Vatican II is incorrect, nor does he say the past is better, instead he speaks of CONTINUITY.] Could anyone say that the Bride of Christ had lived without the assistance of the Holy Spirit in a particular period of the past, so that its memory should be erased, purposefully forgotten?

Nevertheless at times it seems that some individuals are truly partisan to a way of thinking that is justly and properly defined as an ideology, or rather a preconceived notion applied to the history of the Church which has nothing to do with the true faith. [I do not dare accuse any of this, but it is possible that many of our extreme bloggers on both ends of the spectrum might want to take this idea to heart. Faith and not ideology is key.]

An example of the fruit produced by that misleading ideology is the recurrent distinction between the preconciliar and the post conciliar Church. Such a manner of speaking can be legitimate, but only on condition that two Churches are not understood by it: one, the pre Conciliar Church, that has nothing more to say or to give because it has been surpassed, and a second, the post conciliar church, a new reality born from the Council and, by its presumed spirit, not in continuity with its past. This manner of speaking and more so of thinking must not be our own. [IMPORTANT!!] Apart from being incorrect, it is already superseded and outdated, perhaps understandable from a historical point of view, but nonetheless connected to a season in the church’s life by now concluded. [This cannot be overstated. I should have bolded the whole paragraph and in fact this paragraph is my catalyst for this entire post. It speaks to my recent post and explains that we must not suppose an "either or" solution to our liturgical reform.]

Does what we have discussed so far with respect to “continuity” have anything to do with the topic we have been asked to treat in this lecture? Yes, absolutely. The authentic spirit of the liturgy does not abide when it is not approached with serenity, leaving aside all polemics with respect to the recent or remote past. The liturgy cannot and must not be an opportunity for conflict between those who find good only in that which came before us, and those who, on the contrary, almost always find wrong in what came before. The only disposition which permits us to attain the authentic spirit of the liturgy, with joy and true spiritual relish, is to regard both the present and the past liturgy of the Church as one patrimony in continuous development. [This man understands words. He uses continuous and development at the end of this thought. I think it is safe to assume that the liturgy while universal is not static throughout history.] A spirit, accordingly, which we must receive from the Church and is not a fruit of our own making. A spirit, I add, which leads to what is essential in the liturgy, or, more precisely, to prayer inspired and guided by the Holy Spirit, in whom Christ continues to become present for us today, to burst forth into our lives. Truly, the spirit of the liturgy is the liturgy of the Holy Spirit.

I will not pretend to plumb the depths of the proposed subject matter, nor to treat all the different aspects necessary for a panoramic and comprehensive understanding of the question. I will limit myself by discussing only a few elements essential to the liturgy, specifically with reference to the celebration of the Eucharist, such as the Church proposes them, and in the manner I have learned to deepen my knowledge of them these past two years in service to our Holy Father, Benedict XVI. He is an authentic master of the spirit of the liturgy, whether by his teaching, or by the example he gives in the celebration of the sacred rites.

If, during the course of these reflections on the essence of the liturgy, I will find myself taking note of some behaviours that I do not consider in complete harmony with the authentic spirit of the liturgy, I will do so only as a small contribution to making this spirit stand out all the more in all its beauty and truth. [This introduction lays the groundwork for what is to come. I don't believe that Msgr. Marini suggests in any way that the past or present liturgical forms cannot posses this true spirit. Instead he is only denying the idea that only one or the other may do so.]

This introduction to his talk is crucial to understanding his comments on Pope Benedict XVI's work "The Spirit of the Liturgy." Msgr. Marini is well aware of the current state of Liturgical practice, the reforms of Vatican II, and the current "reform of the reform" occurring through the efforts of Rome and specifically the Holy Father.  I don't think anyone is more capable and appropriate to speak on this subject than the man responsible for coordinating the Liturgical celebrations of the Pope. I think many of us in the Cathologosphere would do well to heed his words regarding the idea that we must strive for CONTINUITY both with the past, present and future.

The Battles To Come...

I started this blog a little over 3 months ago. It was in response to some conversations I had with my best friend concerning the current state of the Catholic Church in America, the culture of American Catholic families, the dualistic nature of the Church in terms of the Traditionalist movement ["reform of the reform"] versus the more modern Progressives congregations [this is not meant to be read in a pejorative sense], and how socio-political aspects of American life and politics juxtapose against these facets of American Catholicism. In short we were talking essentially about what it means to be an American Catholic in todays day and age. [We also spoke specifically of our vocations as Husbands, Fathers, and Lawyers]

Both my friend and I were in our last year of law school, married, and expecting our first child in our respective families. We realized that the country and culture we were raised in no longer existed, at least not fully. We also saw the changes occurring in our faith because of the culture of the world. Vatican II was meant to be a development within the Church to explain and evolve the way in which our faith existed within the modern world. Unfortunately, here in America it came during the social chaos of the 1960's and 1970's. A once stoic and traditional Catholic Church had become something modern and incongruent with the past. It rested its laurels less on rubrics and tradition and more on comfort and relativism. The Church had been devolving in many regards since then; although not necessarily because of Vatican II but more the state of our world in terms of culture and belief.

As we talked we realized that our families, faith, and country were in battles. ["the kingdom of Heaven has been subjected to violenceand the violent are taking it by storm." Matthew 11:12] I know for many this seems highly exaggerated but it isn't. Just turn on the the TV and watch the way prime-time shows portray families and culture. Watch the commercials and see the products they push and the families the use to push them. We realized for sure that there was a culture war. We also saw the same thing in our church. Granted we went to a Catholic law school, so we definitely had more traditionalist beliefs and tendencies but we saw the way the Church was no longer the same across the board. Walking into some churches you felt as if kneeling and latin were prohibited whereas walking into others you were close to excommunication if you weren't constantly kneeling and only speaking latin. It seemed as if the war had engulfed even the Church itself turning brother against brother - a sort of Civil war.

So this blog was born... as a way to get these ideas out there. The first 3 months the posts were a little scattered. Yet as I move forward I hope to be more focused. I plan to concentrate on the wars waging over our families, faith, and country. It should be obvious as to what some of these topics will be and others I am sure will develop spontaneously as such things have a tendency to do.

• I hope to cover more family pertinent issues as my first child is about 2 weeks from birth. I think that more so than ever natural Catholic families are under attack. The way we raise our children in their faith, in the American culture, and their educational opportunities are under constant attack from relativism and secularism. I plan to discuss all the ways in which we can fight to preserve our traditions, needs and desires when it comes to our children and families. ["You may not be rich; you may be unable to bequeath any great possessions to your children; but one thing you can give them; the heritage of your blessing. And it is better to be blessed than to be rich." - St. Ambrose]
• I also hope to cover the way in which our marriages are constantly under attack. Whether it is the way that the family dynamic is portrayed or the way in which the roles of husbands and wives exist in our culture. As Catholics, our marriages begin with the Sacrament of Matrimony. A tri-union with ourselves, our spouse and our God. ["...a threefold cord is not easily broken." - Eccl. 4:12] We must fight to preserve them as a true union with God and an everlasting fidelity to love.
• Our Church, our faith, the liturgy, and tradition are undergoing a revolution. As with all revolutions there is the chance that it could end badly and leave nothing more than a shell of what we had prior to the uprising. Yet, it could also leave in its wake the fertile ground unto which a grand and glorious garden could grow - with a multitude of fruits and graces. It is up to us those - the Body of Christ, to ensure that this "reform of the reform," that this revolution occurs properly and in the right way. That we uphold true traditions with meaning and purpose and not solely for the sake of tradtion. We must also embrace the reforms of Vatican II, those that have been done properly and for the Holy purpose of bringing Greater Glory to God. It our job as members of the Church Militant to instill in our children and families the proper way to balance tradition with modernity to ensure growth and love in the Church and in our world. ["Take heed to thyself and to doctrine: be earnest in them. For in doing this thou shalt both save thyself and them that hear thee." 1 Timothy 4:16]
• There is also a need to expose and discuss the Anti-Christian and Anti-Catholic tone that exists in American Politics. As more and more of our elected officials vote against Catholic teaching and morals we need to exert our voices and our voting power upon them. Especially those that wave the flag of Catholicism only to support legislation contrary to its teaching. Explaining such actions away through some relativistic explanation. There is certainly a separation between Church and State, and it should exist to the proper degree - but not at the cost of the extermination of religion. Our country was not, is not, and should not be a secularist one. ["And Jesus answering, said to them: Render therefore to Caesar the things that are Caesar's, and to God the things that are God's." Mark 12:17]
• Finally, I hope to show how the intercession and protection of St. Michael, the Archangels, and all the angels and saints can protect us in these battles. We cannot do this alone - we must implore the help and protection of the angels. 

So moving forward... there are many battles to come. I hope that this blog can be a place to help prepare all of us for such battles, and the overall war against evil. Don't get me wrong - I do not think of myself as anything great or even capable of doing such a thing. I only feel that God has inspired me to do such in a way that through Him, if it be His Will, then I will be capable of achieving such a feat. 

A final note; I am a traditionalist for sure. I have a great place in my heart for the Extraordinary Form (Tridentine & Dominican Rites), latin prayers and hymns, and the practices of Catholicism that are more traditional. This does not mean though, that I abhor all new and modern means of worship. In fact, I live in a place where the "New Order" (Novus Ordo) is the only one in which I can attend. I understand that when done correctly, its beauty is befitting the extent of mans ability to worship God. So my preference for the traditional should not be taken as an indictment of the modern. Instead I hope to show that the age and maturity of the older form show how stability and focus on the Mystery and Eucharist allow the Church to flourish. The older form, latin, and the traditional practices have had almost 500 years to attempt to perfect themselves. Whereas the new Mass has had only 40. [In essence it is like comparing a 50 year old with a 4 year old in terms of knowledge and refinement.] So I hope to show through the comparison of the new to the old the ways in which we must center and focus our attention as Catholics. Not in attempt to simply reclaim tradition, but instead to ensure that the meaning of our woship and faith is Christ centered and not people centered. 

In conclusion I hope this blog will touch all of you, and hopefully bring some of you to a greater relationship and understanding of our God. I hope that it brings Greater Glory to God and upholds the Holy Catholic Church in all of Her Glory and Graces.