Hope...

...it exists here (sword/tip: Sancte Pater):

The Fraternity of St. Peter - Our Lady of Guadalupe Seminary



Part II of III
Part III of III


I just wish I could audit the classes... what an education...

23 Reasons a Priest Should Wear His Collar

Photo Credit: USML.edu

By Msgr. Charles M. Mangan & Father Gerald E. Murray (s/t: Link - Roman Catholic Vocations)

1. The Roman collar is a sign of priestly consecration to the Lord. As a wedding ring distinguishes husband and wife and symbolizes the union they enjoy, so the Roman collar identifies bishops and priests (and often deacons and seminarians) and manifests their proximity to the Divine Master by virtue of their free consent to the ordained ministry to which they have been (or may be) called.

2. By wearing clerical clothing and not possessing excess clothes, the priest demonstrates adherence to the Lord’s example of material poverty. The priest does not choose his clothes – the Church has, thanks to her accumulated wisdom over the past two millennia. Humble acceptance of the Church’s desire that the priest wear the Roman collar illustrates a healthy submission to authority and conformity to the will of Christ as expressed through his Church.

3. Church Law requires clerics to wear clerical clothing. We have cited above number 66 of the Directory for priests, which itself quotes canon 284.

4. The wearing of the Roman collar is the repeated, ardent desire of Pope John Paul II. The Holy Father’s wish in this regard cannot be summarily dismissed; he speaks with a special charism. He frequently reminds priests of the value of wearing the Roman collar.In a September 8, 1982 letter to Ugo Cardinal Poletti, his Vicar for the Diocese of Rome, instructing him to promulgate norms concerning the use of the Roman collar and religious habit, the Pontiff observed that clerical dress is valuable “not only because it contributes to the propriety of the priest in his external behavior or in the exercise of his ministry, but above all because it gives evidence within the ecclesiastical community of the public witness that each priest is held to give of his own identity and special belonging to God.”In a homily on November 8, 1982 the Pope addressed a group of transitional deacons whom he was about to ordain to the priesthood. He said that if they tried to be just like everyone else in their “style of life” and “manner of dress,” then their mission as priests of Jesus Christ would not be fully realized.

5. The Roman collar prevents “mixed messages”; other people will recognize the priest’s intentions when he finds himself in what might appear to be compromising circumstances. Let’s suppose that a priest is required to make pastoral visits to different apartment houses in an area where drug dealing or prostitution is prevalent. The Roman collar sends a clear message to everyone that the priest has come to minister to the sick and needy in Christ’s name. Idle speculation might be triggered by a priest known to neighborhood residents visiting various apartment houses dressed as a layman.

6. The Roman collar inspires others to avoid immodesty in dress, words and actions and reminds them of the need for public decorum. A cheerful but diligent and serious priest can compel others to take stock of the manner in which they conduct themselves. The Roman collar serves as a necessary challenge to an age drowning in impurity, exhibited by suggestive dress, blasphemous speech and scandalous actions.

7. The Roman collar is a protection for one’s vocation when dealing with young, attractive women. A priest out of his collar (and, naturally, not wearing a wedding ring) can appear to be an attractive target for the affections of an unmarried woman looking for a husband, or for a married woman tempted to infidelity.

8. The Roman collar offers a kind of “safeguard “for oneself. The Roman collar provides a reminder to the priest himself of his mission and identity: to witness to Jesus Christ, the Great High Priest, as one of his brother-priests.

9. A priest in a Roman collar is an inspiration to others who think: “Here is a modern disciple of Jesus.” The Roman collar speaks of the possibility of making a sincere, lasting commitment to God. Believers of diverse ages, nationalities and temperaments will note the virtuous, other-centered life of the man who gladly and proudly wears the garb of a Catholic priest, and perhaps will realize that they too can consecrate themselves anew, or for the first time, to the loving Good Shepherd.

10. The Roman collar is a source of beneficial intrigue to non-Catholics. Most non- Catholics do not have experience with ministers who wear clerical garb. Therefore, Catholic priests by virtue of their dress can cause them to reflect – even if only a cursory fashion – on the Church and what she entails.

11. A priest dressed as the Church wants is a reminder of God and of the sacred. The prevailing secular morass is not kind to images which connote the Almighty, the Church, etc. When one wears the Roman collar, the hearts and minds of others are refreshingly raised to the “Higher Being” who is usually relegated to a tiny footnote in the agenda of contemporary culture.

12. The Roman collar is also a reminder to the priest that he is “never not a priest.” With so much confusion prevalent today, the Roman collar can help the priest avoid internal doubt as to who he is. Two wardrobes can easily lead – and often does – to two lifestyles, or even two personalities.

13. A priest in a Roman collar is a walking vocation message. The sight of a cheerful, happy priest confidently walking down the street can be a magnet drawing young men to consider the possibility that God is calling them to the priesthood. God does the calling; the priest is simply a visible sign God will use to draw men unto himself.

14. The Roman collar makes the priest available for the Sacraments, especially Confession and the Anointing of the Sick, and for crisis situations. Because the Roman collar gives instant recognition, priests who wear it make themselves more apt to be approached, particularly when seriously needed. The authors can testify to being asked for the Sacraments and summoned for assistance in airports, crowded cities and isolated villages because they were immediately recognized as Catholic priests.

15. The Roman collar is a sign that the priest is striving to become holy by living out his vocation always. It is a sacrifice to make oneself constantly available to souls by being publicly identifiable as a priest, but a sacrifice pleasing to Our Divine Lord. We are reminded of how the people came to him, and how he never turned them away. There are so many people who will benefit by our sacrifice of striving to be holy priests without interruption.

16. The Roman collar serves as a reminder to “alienated” Catholics not to forget their irregular situation and their responsibilities to the Lord. The priest is a witness – for good or ill – to Christ and his Holy Church. When a “fallen-away” sees a priest, he is encouraged to recall that the Church continues to exist. A cheerful priest provides a salutary reminder of the Church.

17. The wearing of clerical clothing is a sacrifice at times, especially in hot weather. The best mortifications are the ones we do not look for. Putting up with the discomforts of heat and humidity can be a wonderful reparation for our own sins, and a means of obtaining graces for our parishioners.

18. The Roman collar serves as a “sign of contradiction” to a world lost in sin and rebellion against the Creator. The Roman collar makes a powerful statement: the priest as an alter Christus has accepted the Redeemer’s mandate to take the Gospel into the public square, regardless of personal cost.

19. The Roman collar helps priests to avoid the on duty/off duty mentality of priestly service. The numbers 24 and 7 should be our special numbers: we are priests 24 hours a day, 7 days a week. We are priests, not men who engage in the “priest profession.” On or off duty, we should be available to whomever God may send our way. The “lost sheep” do not make appointments.

20. The “officers” in Christ’s army should be identifiable as such. Traditionally, we have remarked that those who receive the Sacrament of Confirmation become “soldiers” of Christ, adult Catholics ready and willing to defend his name and his Church. Those who are ordained as deacons, priests and bishops must also be prepared – whatever the stakes – to shepherd the flock of the Lord. Those priests who wear the Roman collar show forth their role unmistakably as leaders in the Church.

21. The saints have never approved of a lackadaisical approach concerning priestly vesture. For example, Saint Alphonsus Liguori (1696-1787), Patron Saint of Moral Theologians and Confessors, in his esteemed treatise The Dignity and Duties of the Priest, urges the wearing of the appropriate clerical dress, asserting that the Roman collar helps both priest and faithful to recall the sublime splendor of the sacerdotal state instituted by the God-Man.

22. Most Catholics expect their priests to dress accordingly. Priests have long provided a great measure of comfort and security to their people. As youths, Catholics are taught that the priest is God’s representative – someone they can trust. Hence, the People of God want to know who these representatives are and what they stand for. The cherished custom of wearing distinguishable dress has been for centuries sanctioned by the Church; it is not an arbitrary imposition. Catholics expect their priests to dress as priests and to behave in harmony with Church teaching and practice. As we have painfully observed over the last few years, the faithful are especially bothered and harmed when priests defy the legitimate authority of the Church, and teach and act in inappropriate and even sinful ways.

23. Your life is not your own; you belong to God in a special way, you are sent out to serve him with your life. When we wake each morning, we should turn our thoughts to our loving God, and ask for the grace to serve him well that day. We remind ourselves of our status as His chosen servants by putting on the attire that proclaims for all to see that God is still working in this world through the ministry of poor and sinful men.
Msgr. Charles M. Mangan & Father Gerald E. Murray. “Why a priest should wear his Roman collar.” Homiletic & Pastoral Review (June, 1995).

Founded over one hundred years ago, Homiletic & Pastoral Review is one of the most well-respected pastoral magazines in the world. HPR features solid articles on every aspect of pastoral life and eloquent weekly sermons that illuminate through exposition of Scripture. Subscribe to HPR here.

THE AUTHORS
Msgr. Charles M. Mangan has been appointed by His Holiness, Pope John Paul II, to a position serving the Vatican’s Congregation for Institutes of Consecrated Life and Societies of Apostolic Life. Ordained in 1989, Msgr. Mangan formerly served the Diocese of Sioux Falls in several parishes.

Father Gerald E. Murray is a priest of the Archdiocese of New York. He is a graduate of Dartmouth College and was ordained in 1984 after completing studies at St. Joseph’s Seminary in Dunwoodie, N. Y. Currently he is studying canon law at the Gregorian University in Rome.

Traditional liturgical vestments

Terry Nelson, from Abbey Roads, Part of the Minnesota Church Militant, posts in a particular way. If you have never read him, the subtlety of his references to past posts, other bloggers, and the point he is trying to make can easily be lost upon you.

His most recent post is an example. Terry, makes good and obvious points, but it is the FACT that he is making these points about this subject that drives home the message. That being said, I have ripped an excerpt from his post that can resonate with anyone, and should resonate whether you like it or not.

Therefore many of us no longer understand or conceive of our churches to be "the house of God and the gate of heaven" - which in turn may partly explain why the Dutch can play soccer at Mass, in a church, or why dancing and other forms of entertainment takes place during the liturgy elsewhere.
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Losing an authentic sense of the dignity and majesty of God, we easily disregard the proper decorum and dignity and protocol (ritual) in His Presence - which is due to His Majesty. We have vulgarized worship; overstepping our bounds, and we have made ourselves too familiar within the Holy of Holies. Therefore, the restoration of reverent liturgy, along with the revival of traditional liturgical vestments and decorum, can seem foreign and strange, even excessive to many of us steeped in contemporary culture, where the degenerate and profane has become commonplace and the comfort and ease of our casual lifestyle discourages any type of formalism.
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Nevertheless, whenever we are in church, and especially during the liturgy, we ought to be aware that we have "drawn near to Mount Zion, the heavenly Jerusalem, to myriads of angels in festal gathering, to the assembly of the first born enrolled in heaven, to God, the judge of all, to the spirits of just men made perfect, to Jesus, the mediator of a new covenant, and to the sprinkled blood which speaks more eloquently than that of Abel." [Heb. 12: 22-24]

Link: The Majesty of the Cappa Magna

My first pen...

I got a fountain pen!

Ok, sure it was under $4, but it is still a fountain pen...

I am trying to not obsess over "things" but it is nice to have a pen, that costs less than most of the "fancy" gel and rollerball pens people buy at office supply stores. It also writes better than those other pens.

You can pick one up for $3.00 at Jet Pens.

Holy Week Traditions - in Alaska

So I got this from the Catholic Anchor, the official newspaper of the Archdiocese of Anchorage:

Holy Week rekindles ancient traditions

Amongst the traditions they mention are:

• Palm Sunday Procession
• Veiled Images
• Washing of the Feet - Holy Thursday
• Praying in Gethsemane - Adoration
• Veneration of the Cross

At the parishes that I belonged prior to coming to Alaska we celebrated all of these in one form or another. Lent, and especially Holy Week, is my favorite liturgical season, in major part due to these traditions. It appears that the Archdiocese is in support of these traditions and it seems that many other parishes will be celebrating through them. When I asked about one of them specifically I was told that certain things had been tried in the past and it created more discord than any benefit so the practice was abandoned. Hopefully though, our parish will end up using most of them.

My suggestion is that if you are particularly fond of a certain tradition that you politely inquire with your pastor, or whomever is in charge at your parish and suggest that your congregation and priests partake in that tradition. All we can do is ask... and then pray.

PS.
I edited this post a bit... because I didn't think that my original post was very helpful or very charitable. In the end, the purpose of this blog is to defend the Faith.

-Posted by: Joe

The Churching of Women

(From the New Liturgical Movement)

Today was the feast of the Presentation and Purification. As usual, because I am on Alaskan time, the entire Traditional Catholic Blogging World posted about this, so I will refrain from being redundant. For those looking for more explanation click the following links:

• New Liturgical Movement - Feast of the Presentation and Purification
• Father Acervo - Presentation of The Lord

Something that I read about a while ago that really peaked my interest, that also correlates to this feast, is the ritual of "The Churching of Women." [The below is taken from a post on the Archdiocese of Washington D.C.'s blog by Msgr. Charles Pope]:

Though it has never been required by the Church it is a beautiful way to welcome back and bless a woman who has perhaps been away for a few weeks  giving birth. She has labored well for her family, her child and the Church and this ritual can serve simultaneously as a blessing and thanksgiving extended by the Church to the noble women who are our mothers. The blessing can be given after a baptism, after mass, collectively to recent mothers, or individually. It is true that the current baptismal rite contains a blessing for the mother but this older rite is a more single and special blessing. The Pope’s recent Motu Proprio permitting the older forms of the sacraments to be used has made these older rituals also more available.

I think this would be an AWESOME ritual to reinstitute across the board. I think it could EASILY be done after Mass at most parishes. If I am correct, the ritual itself is OUTSIDE of the context of Mass, so there is no problem in performing it in Churches where only the Novus Ordo Mass is used.

How better to promote the Pro-Life message of the church, and a very spiritual, traditional, and meaningful way to honor the sacrifice and blessings of motherhood? Aside from the occasional mention at a "Mother's Day Mass" when does the Modern church honor the Mother? Heck, many of the Marian Feasts have become "optional" or "not required in the U.S." If we don't honor Mary, why would we honor other women?

Like many other areas of our faith, I think it would serve us well to return and reclaim the traditional aspects of our faith that served many of our ancestors quite well.

A good explanation is found on the Archdiocese of Washington's (D.C.) blog:
The Churching of Women - AOW
A PDF of the ritual can be found here: The Churching of Women

More Resources:

• New Advent - Churching of Women
• WDTPRS - Father Z. - Churching of Women
• Fish Eaters - Churching of Women

-Posted by: Joe