On Sacrifice and Holy Fire

I have always been impressed by the image of sacrifice shown to us in the book of Kings (18:36-39):

And at the time of the offering of the oblation, Elijah the prophet came near and said, "O LORD, God of Abraham, Isaac, and Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. Answer me, O LORD, answer me, that this people may know that thou, O LORD, art God, and that thou hast turned their hearts back." Then the fire of the LORD fell, and consumed the burnt offering, and the wood, and the stones, and the dust, and licked up the water that was in the trench. And when all the people saw it, they fell on their faces; and they said, "The LORD, he is God; the LORD, he is God."

I can picture this scene in my mind very vividly.  After witnessing this scene in which Elijah calls God down upon the sacrificial offering, perhaps we might expect that God would greet us in a similar fashion every time we experience the Holy Sacrifice of the Mass, the event in which we encounter, face to face, the One Sacrifice of Christ on the Cross. After all, God indeed descends upon our gifts in the divine fire of the Holy Spirit. And yet, what we see is not a display of magnificence, but rather a display of ultimate humility as God gives of Himself for us and shares with us the eternal Gift of Himself, inviting and making us by grace to be partakers of His own divine nature and life. And in the face of THAT, what else can we do but fall on our faces also, exclaiming, "The Lord, he is God!"

The Epiclesis and the West

Eastern Orthodox priest Fr. J. Guy Winfrey notes that there is something that just isn't right about the ancient Roman Liturgy of St. Gregory the Great as celebrated by the Western Rite Vicariate of the Antiochian Orthodox Church:

One of the strangest things that exists in the WRV Liturgy of St. Gregory is an epiclesis following the words of Institution. It simply does not belong. When the WR was first authorized by the Holy Synod of Moscow, they required the addition of the epiclesis in the Mass of St. Peter (the old Latin Canon of the Roman Rite) so as not to scandalize Orthodox who were ignorant of the WR and its authenticity. They made clear that it was not done for any theological cause at all and that the old Roman Canon stood as completely valid as it was.

I am very happy that that Fr. Winfrey posted this because the question of why the Orthodox would have tinkered with something they acknowledged as ancient and venerable disturbed me.

On Embryonic Stem-Cells

Biologist Fr. Nicanor Pier Giorgio Austriaco, O.P., Ph.D., responds to Bill Tammeus' recent article in the National Catholic Reporter.

In his essay, Mr. Tammeus claims that the Catholic Church misrepresents the science behind somatic cell nuclear transfer (SCNT), which is the scientific procedure commonly called cloning. He claims: “The problem comes when people adopt the unwavering position that there’s no essential difference between a tiny ball of early stem cells produced by SCNT and a fully developed human being.” From his arguments, it appears that Mr. Tammeus is scientifically and philosophically confused.

Read the whole article.

Music in the Divine Liturgy

Good article from David Petras in Spero News.

For the Christians, the hymns had to have words. Liturgical hymns are not just hummed, they are absolutely not only a matter of melody, notes and meter. They are not just beautiful sounds, but they convey a truth and a concept. This is perhaps why the church early on accepted only the human voice in song and forbade musical instruments. Eusebius of Caesaria was to write, "more sweetly pleasing to God than any musical instrument would be the symphony of the people of God, by which, in every church of God, with kindred spirit and single disposition, with one mind and unanimity of faith and piety, we raise melody in unison in our psalmody" ("On Psalm 91, 4"). The Eastern Church accepted this principle as its tradition. The rejection of instruments, however, was not universal, for the Western Church later allowed their use in the church.

Read the whole article.

New Orleans

Last weekend, my wife and I were presented with an opportunity to visit New Orleans for the first time. We thoroughly enjoyed our trip! In addition to visiting various historical locations, we also made several visits to antique and used book stores in the area. I was able to find a used edition of the Lewis and Short Latin Dictionary (second in fame and content only to the mammoth Oxford Latin Dictionary) for only $40.00. Of course, I snagged it, since the cheapest I could ever have found it used online was $125.00.

Visiting the place, one can't help but recall the hundreds of years worth of destruction and suffering that lingers in the area due to fires, hurricanes, poverty, and other things. Yet the city and its people seem simultaneously joyful and appreciative of life. It's an interesting juxtaposition, and the resiliency is contagious.

When you are there, particularly in the French Quarter, you can't help but feel a palpable connection to the Old World (Europe, most particularly France and Spain) while not losing sight of the fact that you are also in a modern American city. Culture, art, music, food, and good drink abound, and no, I am not referring to the excesses of Bourbon Street. The city's strong Catholic history is also ubiquitous and inescapable. I can't wait until we can return.

My apologies!

I got pretty carried away over the last month with work and various other projects that I haven't blogged even once.

The Octave Day of New Birth

Tomorrow we celebrate Divine Mercy Sunday, which is also known by various names, including Whit Sunday, Dominica in albis, Quasimodo Sunday, and (recently) Divine Mercy Sunday. It is the Sunday of the Octave of Easter. The morning's Office of Readings presents to us words from St. Augustine's Eighth Sermon in octava Paschae given to the newly baptized:

I speak to you who have just been reborn in baptism, my little children in Christ... [Baptism] is a sacrament of new life which begins here and now with the forgiveness of all past sins, and will be brought to completion in the resurrection of the dead. You have been buried with Christ by baptism into death in order that, as Christ has risen from the dead, you also may walk in newness of life...

This is the octave day of your new birth. Today is fulfilled in you the sign of faith that was prefigured in the Old Testament by the circumcision of the flesh on the eight day after birth. When the Lord rose from the dead, he put off the mortality of the flesh; his risen body was still the same body, but it was no longer subject to death. By his resurrection he consecrated Sunday, or the Lord's day. Though the third after his passion, this day is the eighth after the Sabbath, and thus also the first day of the week.

And so your own hope of resurrection, though not yet realized, is sure and certain, because you have received the sacrament or sign of this reality, and have been given the pledge of the Spirit.

This is an octave. Augustine here demonstrates the great significance of the number eight as a sign of redemption and new life as well as resurrection, as our own resurrection is secured by Christ's, in whose body we are incorporated by way of our baptism by water and the Spirit. Baptism into Christ is baptism into his death and is intrinsically linked to his resurrection.

It is not uncommon to find baptismal fonts that are octagonal in shape for this very reason, as we find in the ancient baptistery in Milan where St. Augustine himself was likely baptized:


As Augustine also references, the number eight also applies to why the Church observes the Lord's Day, Sunday, as the eighth day, a day of new creation and birth in Christ, which, as Augustine writes, will be brought to completion in the resurrection of the dead. The work of Redemption is of greater significance and splendor than that of the first Creation, as the Catechism points out (CCC 349):

But for us a new day has dawned: the day of Christ's Resurrection. The seventh day completes the first creation. The eighth day begins the new creation. Thus, the work of creation culminates in the greater work of redemption. The first creation finds its meaning and its summit in the new creation in Christ, the splendour of which surpasses that of the first creation.

I hope that you are having a blessed Easter!

(originally posted in April, 2009)

Resurrexit sicut dixit!

Today is Pascha Sunday of the Resurrection of the Lord!
Dominica Paschae in Resurrectione Domini


We spent the evening at our 4-hour Easter Vigil liturgy where we were privileged to join our parish community in welcoming 14 catechumens into the Church through the sacraments of Baptism, Confirmation, and Holy Communion. I could not help but recall my own reception into the church in 1997. The mystery of Christ's Church on Earth always moves me. The backdrop of human sin in the world and even in the Church cannot destroy us and cannot destroy our hope because we who seek Him belong to Him. The power and the glory of His suffering, death, and resurrection and Our Lord's victory over sin and death confirms that. How awesome that is! How awesome Christ is!

Last night's liturgy was awesome. Of course, every mass is inherently awesome. Our pastor preached a powerful sermon, touching on many points concerning baptism and justification, confirmation, and of course, the most intimate communion we share in the Holy Eucharist. What we share and live out in the sacraments is nothing less than God's own divine life at work in us. Peter assures us of this fact (2 Pet 1:3,4):

His divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us to his own glory and excellence, by which he has granted to us his precious and very great promises, that through these you may escape from the corruption that is in the world because of passion, and become partakers of the divine nature.

And, in response, I can only echo Paul's assertion to the Galatians (Gal 2:20):

I have been crucified with Christ; it is no longer I who live, but Christ who lives in me; and the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me.

Peace be with you.

Good Friday in Houston

Good Friday at St. George Antiochian Orthodox Church in Houston

The photo above is provided courtesy of Fr. Joseph Huneycutt. We are fortunate this year in that the dates of Catholic and Orthodox Easter from both calendars coincide.

A reading from St. John Chrysostom from today's Office of Readings:

If we wish to understand the power of Christ’s blood, we should go back to the ancient account of its prefiguration in Egypt. Sacrifice a lamb without blemish, commanded Moses, and sprinkle its blood on your doors. If we were to ask him what he meant, and how the blood of an irrational beast could possibly save men endowed with reason, his answer would be that the saving power lies not in the blood itself, but in the fact that it is a sign of the Lord’s blood. In those days, when the destroying angel saw the blood on the doors he did not dare to enter, so how much less will the devil approach now when he sees, not that figurative blood on the doors, but the true blood on the lips of believers, the doors of the temple of Christ.

If you desire further proof of the power of this blood, remember where it came from, how it ran down from the cross, flowing from the Master’s side. The gospel records that when Christ was dead, but still hung on the cross, a soldier came and pierced his side with a lance and immediately there poured out water and blood. Now the water was a symbol of baptism and the blood, of the holy eucharist. The soldier pierced the Lord’s side, he breached the wall of the sacred temple, and I have found the treasure and made it my own. So also with the lamb: the Jews sacrificed the victim and I have been saved by it.

There flowed from his side water and blood. Beloved, do not pass over this mystery without thought; it has yet another hidden meaning, which I will explain to you. I said that water and blood symbolized baptism and the holy eucharist. From these two sacraments the Church is born: from baptism, the cleansing water that gives rebirth and renewal through the Holy Spirit, and from the holy eucharist. Since the symbols of baptism and the eucharist flowed from his side, it was from his side that Christ fashioned the Church, as he had fashioned Eve from the side of Adam. Moses gives a hint of this when he tells the story of the first man and makes him exclaim: Bone from my bones and flesh from my flesh! As God then took a rib from Adam’s side to fashion a woman, so Christ has given us blood and water from his side to fashion the Church. God took the rib when Adam was in a deep sleep, and in the same way Christ gave us the blood and the water after his own death.

Do you understand, then, how Christ has united his bride to himself and what food he gives us all to eat? By one and the same food we are both brought into being and nourished. As a woman nourishes her child with her own blood and milk, so does Christ unceasingly nourish with his own blood those to whom he himself has given life.

Holy "Maundy" Thursday

Tomorrow is Holy Thursday, also known as "Maundy Thursday". First and foremost, Holy Thursday is the feast at which we commemorate the institution of the Holy Eucharist. In Church Latin, which numbers weekdays from Sunday (the 1st day of the week), Holy Thursday is actually Feria Quinta in Caena Domini, or Thursday (5th day) of the Lord's Supper. It is also the feast on which we commemorate Our Lord's washing of the Apostles' feet.

But why "Maundy"? Its use is common among traditionalist Catholics as well as Christians of other liturgical churches (e.g. Lutheran, Anglican). I actually haven't heard a complete explanation for the name. There are a few competing theories as to its derivation. The most common explanation seems to be that it derives from the first word of the Latin antiphon from John's Gospel that is sung during the washing of the feet: Mandatum novum do vobis ut diligatis invicem sicut dilexi vos. In English: I give to you a new commandment: that you love one another as I have loved you.

However, the Lutheran Church-Missouri Synod disagrees:

The explanation usually given for the word "Maundy" is popular, even in most dictionaries. But, it is incorrect. According to the popular notion, the term "Maundy" is from the Latin, "mandatum," which means "commandment." Most dictionaries say the same thing, thus proving that there is only one book without errors, and, as you shall shortly see, that one inerrant book isn’t one of most dictionaries.

If the name of this night were to have come from the "mandatum," it would Mandy Thursday, or Mandate Thursday, or even Mandatum Thursday. But, the term comes to us from the Medieval English royal practice of given alms to the poor on this Thursday. There is an English term from the Middle Ages, maund. It is both a noun and a verb. The verb, to maund, comes from the Old French, mendier, which in terms comes from the Latin, mendicare, to beg. To "maund" is to beg. And the noun, maund, refers to a small basket, held out by maunders as they would maund. On Holy Thursday, the extended Royal Family of Great Britain would give alms to the poor prior to attending Holy Thursday mass. These alms were presented to each of the gathered poor in a small velvet bag called the "maundy purse." You see, term Maundy Thursday refers to this practice, and we get this name from the Anglicans, not the Romans, who also now call this day Maundy Thursday as well as Holy Thursday because of the influence of English-speaking Roman churches!

Either way, it's coming!

RIP Jaime Escalante

Jaime Escalante of "Stand and Deliver" fame died Tuesday after a battle with cancer. Requiescat in pace.

The Pope and the New York Times

It now appears to be clear that recent attempts on the part of the New York Times to link Pope Benedict with the horror of what has happened to children under the influence of priest-abusers have been woefully misdirected. I think Jimmy Akin has the clearest portrayal of the facts of the situation involving the horrible Fr. Murphy in Wisconsin, including the actions of the archdiocese, the local authorities, Rome, and what role Benedict (then Cardinal Ratzinger) actually had. Read Jimmy here. What the New York Times has attempted to do is capitalize on abuse cases in order to launch a smear campaign. How can this possibly be considered honest journalism?

And one more thing: Just yesterday, Fr. Thomas Brundage, JLC, who was Judicial Vicar for the Archdiocese of Milwaukee and who presided over the case of Fr. Murphy, has now spoken out to clear things up with the facts of this case that have been completely distorted by the New York Times. Smear campaigns do nothing to bring justice to abuse victims:

The fact that I presided over this trial and have never once been contacted by any news organization for comment speaks for itself.

My intent in the following paragraphs is to accomplish the following:

-To tell the back-story of what actually happened in the Father Murphy case on the local level;

-To outline the sloppy and inaccurate reporting on the Father Murphy case by the New York Times and other media outlets;

-To assert that Pope Benedict XVI has done more than any other pope or bishop in history to rid the Catholic Church of the scourge of child sexual abuse and provide for those who have been injured;

-To set the record straight with regards to the efforts made by the church to heal the wounds caused by clergy sexual misconduct. The Catholic Church is probably the safest place for children at this point in history.

And there is still much work to do.

Scientific Study, a Hymn of Praise to God

Last week, Pope Benedict spoke about St. Albert the Great, Dominican scholar and bishop. St. Albert is one of my influences as a Dominican involved in science. Benedict said:

Above all, St. Albert shows that between faith and science there is no opposition, notwithstanding some episodes of misunderstanding recorded in history. A man of faith and prayer, as St. Albert the Great was, can cultivate serenely the study of the natural sciences and progress in the knowledge of the micro and macro cosmos, discovering the laws proper of matter, because all this concurs to feed the thirst for and love of God. The Bible speaks to us of creation as the first language through which God — who is supreme intelligence, who is Logos — reveals to us something of himself. The Book of Wisdom, for example, states that the phenomena of nature, gifted with grandeur and beauty, are as the works of an artist, through which, by analogy, we can know the Author of creation (cf. Wisdom 13:5). With a classic similarity in the Medieval Age and the Renaissance one can compare the natural world with a book written by God, which we read on the basis of several approaches of the sciences (cf. Address to the participants in the Plenary Assembly of the Pontifical Academy of Sciences, Oct. 31, 2008).

How many scientists, in fact, in the wake of St. Albert the Great, have carried forward their research inspired by wonder and gratitude before a world that, in the eyes of scholars and believers, seemed and seems the good work of a wise and loving Creator! Scientific study is transformed then into a hymn of praise. It was well understood by a great astrophysicist of our times, whose cause of beatification has been introduced, Enrico Medi, who wrote:

Oh, you mysterious galaxies ... I see you, I calculate you, I understand you, I study you and discover you, I penetrate you and I am immersed in you. From you I take the light and I do science, I take the motion and do science, I take the sparkling of colors and make poetry; I take you stars in my hands, and trembling in the unity of my being I raise you beyond yourselves, and in prayer I hand you to the Creator, that only through me you stars can adore (The Works. Hymn to Creation).

St. Albert the Great reminds us that between science and faith there is friendship, and that the men [and women] of science can undertake, through their vocation to the study of nature, a genuine and fascinating journey of sanctity.

Deus, fons et origo totius sapientiae, qui in illam exquirendam sanctum Albertum effecit magnum, gratiam vobis concedat, benedictionis suae largitatem infundat, atque suae tribuat sapientiae abundantiam.

Blueberry Wine

Last weekend, we were given a bottle of blueberry wine from Teixeira Ranch winery in the Santa Maria Valley of California where we grew up. They call it Heavenly Blue. Let me say right up front: this wine is good, friends. An excellent dessert wine. Great with ice cream. Ok, so it was a tiny splurge before Holy Week. I reasoned that this dark blue wine was appropriately close to the penitential purple of the Lenten season, and since I was still in a mood after observing the Solemnity of the Annunciation last Thursday, I also reasoned that this pleasant blue wine called forth meditation on the Blessed Mother and her beautiful Fiat. Of course, you believe me, right?

Solemnity of the Annunciation

Tomorrow (Thursday) is the great Solemnity of the Annunciation. There is no end to the meditation on the profound mystery of the Incarnation: God becoming man, taking on human flesh. It is rich in its profundity, yet it is also as simple as is expressed in the ancient antiphon used for the Magnificat today in the Proprium Ordinis Praedicatorum for the Liturgy of the Hours:

Oriétur sicut sol Salvátor mundi, et descéndet in úterum Vírginis, sicut imber super gramen.

The Saviour of the world shall arise like the sun, and He shall descend into the womb of the Virgin as rain upon the grass.

On that note, Fr. Brian Mullady, O.P., will be celebrating mass at 7:30pm Thursday at my parish, St. Theresa's in Sugar Land, in honor of this great feast day. He will also be wrapping up the Lenten parish mission. Come and join us!

The Dominican Rite Liturgy

The Eastern Dominican Province has produced a most excellent website providing a tutorial and a history of our beautiful liturgy of the Dominican Rite.

The ancient Dominican liturgy, largely unchanged since 1256, beautifully expresses the distinctive charism of the primitive Dominican Order. This site, a project of the Liturgical Commission of the Dominican Province of St. Joseph, makes accessible the riches of the ancient Dominican liturgy – not as a rival to the Novus Ordo, which remains the Ordinary Form of the Mass, but as a supplement to enrich our liturgical life with the treasures of our tradition, consistent with the express wishes of the Second Vatican Council (Sacrosanctum Concilium 4).

Hat tip Fr. Augustine Thompson, O.P.

Fasting in the East and in the West

I think that Eric Sammons makes a good point over at his blog regarding the differences in "Fasting regulations" between Eastern and Western Christianity:

Some people might know about the vast difference in the fasting regulations between the two great churches. In the West, we are told to fast on Ash Wednesday and Good Friday (which means one normal meal and two small meals not to equal that one normal meal) and abstain from meat on the Fridays of Lent and Ash Wednesday. In the East, on the other hand, a common tradition is that every day of Lent is a day of fasting and abstinence, and abstinence applies not only to meat, but also includes items such as fish, wine and oil. Why such a difference in these practices? Is it because the East is just more holy or more serious about Lent? I think the reason is due more to the underlying attitudes towards rules and regulations in the East and the West.

- In the West, a regulation is seen as the minimum requirement and failing to follow it is perceived as a serious failure, perhaps even a sin.

- In the East, a regulation is seen as an ideal to strive for and failing to follow it is perceived as an opportunity to do better in the future.

So in the West, the regulations for fasting are much less stringent than in the East, because a failure to follow them is seen as a more egregious action. In the East, the regulations are much more strict, but failing to live up to them is not seen as serious of a failure.

Of course, for those of us in the West, the minimum requirement had been a bit more stringent. But this point still holds. I see the benefits of both mindsets, and I share Eric's opinion that each attitude has its advantages and disadvantages:

The advantage of the Western attitude is that regulations are always taken seriously, but the disadvantage is that one can become legalistic or even prideful if he follows the law. The advantage of the Eastern attitude is that one always sees the ideal as something to strive for and this keeps you humble, but the disadvantage is that the wide gap between practice and regulation might be so wide as to seem insurmountable or make the regulation appear unrealistic.

All Christians should work, with the help of God’s grace and a good spiritual director, to make sacrifices that are in keeping with their state of life. The worst thing to do, at any time, is to compare one’s own sacrifices with anyone else’s.

Amen to that. In fact, I believe that as we practice whatever disciplines are proper to our spiritual tradition, be it Eastern or Western, our particular attitude can nevertheless be informed and nourished by that of the other. East and West can certainly learn from each other and work together in such a way. As a Western Christian, I am inspired by the practice of the East to attempt to exceed what is for me the minimum requirement imposed by the Church. In fact, the Church doesn't fail in encouraging us to do precisely this.

Passiontide

On the 5th Sunday of Lent we begin the period of the final two weeks of the season traditionally referred to as Passiontide. Crucifixes and other sacred images and statues are traditionally veiled during this time. We had never encountered this practice before until we moved to Texas. Other liturgical churches (e.g. Anglicans, Lutherans) also maintain this practice, although I understand that even there it isn't universal. What is the point of veiling? It is admittedly a good question - after all, why wouldn't one earnestly desire to gaze upon the Crucifix during this time? According to the 1917 Catholic Encyclopedia:

The crosses are veiled because Christ during this time no longer walked openly among the people, but hid himself. Hence in the papal chapel the veiling formerly took place at the words of the Gospel: "Jesus autem abscondebat se." Another reason is added by Durandus, namely that Christ's divinity was hidden when he arrived at the time of His suffering and death. The images of the saints also are covered because it would seem improper for the servants to appear when the Master himself is hidden.

The crucifix is typically unveiled after the Lord's Passion is observed on Good Friday. Fr. Z reflects on this more:

We lose things during Lent. We are being pruned through the liturgy. Holy Church experiences liturgical death before the feast of the Resurrection. The Alleluia goes on Septuagesima. Music and flowers go on Ash Wednesday. Today, statues and images are draped in purple. That is why today is sometimes called Repus Sunday, from repositus analogous to absconditus or “hidden”, because this is the day when Crosses and other images in churches are veiled. The universal Church’s Ordo published by the Holy See has an indication that images can be veiled from this Sunday, the 5th of Lent. Traditionally Crosses may be covered until the end of the celebration of the Lord’s Passion on Good Friday and images, such as statues may be covered until the beginning of the Easter Vigil. At my home parish of St. Agnes in St. Paul, MN, the large statue of the Pietà is appropriately unveiled at the Good Friday service...

The pruning cuts more deeply as we march into the Triduum. After the Mass on Holy Thursday the Blessed Sacrament is removed from the main altar, which itself is stripped and bells are replaced with wooden noise makers. On Good Friday there isn’t even a Mass. At the beginning of the Vigil we are deprived of light itself! It is as if the Church herself were completely dead with the Lord in His tomb. This liturgical death of the Church reveals how Christ emptied Himself of His glory in order to save us from our sins and to teach us who we are.

The Church then gloriously springs to life again at the Vigil of Easter. In ancient times, the Vigil was celebrated in the depth of night. In the darkness a single spark would be struck from flint and spread into the flames. The flames spread through the whole Church.

If we can connect ourselves in heart and mind with the Church’s liturgy in which these sacred mysteries are re-presented, then by our active receptivity we become participants in the saving mysteries of Christ’s life, death and resurrection.

Amen.

Stabat Mater dolorosa iuxta Crucem lacrimosa, dum pendebat Filius.
Cuius animam gementem, contristatam et dolentem pertransivit gladius.

Christopher Lee and Metal Music

I'm not sure I get this. Melissa Snell of the About.com Medieval history blog brings us news that the infamous Christopher Lee (Dracula, Count Dooku, Saruman the White) has produced a "symphonic metal music" album entitled Charlemagne: By the Sword and the Cross. Apparently it tells the story of Charlemagne looking back at his life on his deathbed. Melissa notes:

Far and away the best thing about the album is Lee's performance. Now that he's in his 80s, his voice doesn't have the clarity it once had, but it still has extraordinary power and depth. The narration by his daughter, Christina, is quite good. The music is listenable, although there isn't a single track I felt compelled to listen to again, and some of the melodies stay with you. And, miracle of miracles, the content is historically accurate. I don't want Mr. Lee thinking I doubted his and his associates' ability to pull together an accurate portrayal of a medieval figure; it's just that I'm so used to popular culture falling short that it's a delightful surprise when somebody gets it right.

Unfortunately, although the lyrics were interesting as well as factual, they lacked poetry; and while the music was enjoyable, it wasn't as exciting as I'd anticipated. Of course, this is only my own personal opinion; music critics who know more about these things will probably think differently. I'm simply an extreme history enthusiast, and as such I can only tell you that, yes, Charlemagne did have trouble with his brother Carloman in the early years of his reign; and yes, according to Einhard he was betrayed by the Gascons on his Spanish expedition; and yes, he did have more than 4000 Saxons brutally executed when they refused to convert to Christianity.

A taste over at Christopher Lee's website:

It is interesting. But clearly not my thing. ;)

SXSW & The Big Deal Down South

What do a bunch of livestock, Alan Jackson, Kenny Chesney, Mary J. Blige, the Jonas Brothers, Tim McGraw, Darius Rucker, Rascal Flatts, Brad Paisley, Toby Keith, Lady Antebellum, Keith Urban, the Black Eyed Peas, Brooks & Dunn, and Selena Gomez have in common? They are all featured at this year's Houston Livestock Show and Rodeo. And which local band is notably missing from this list for the first time in I don't know how long? ZZ Top. What's up, guys? The Eliminator must be in the shop. We've been here almost four years now, and we still have only made it to one Rodeo event: the 2007 opening BBQ cook-off.

And what's the other big deal down south? The annual South by Southwest (SXSW) live music festival in Austin. It's not too far away from here.

Faith and Reason Lecture Series (#2)

Our monthly Faith and Reason lecture series at St. Theresa's in Sugar Land continues next Tuesday, March 16th. Our last lecture with Fr. Jeff Reed was quite excellent and well attended. In our next lecture, Joseph Magee, Ph.D., will explore the rational limits and requirements of faith with regard to the individual and the community. Can we believe anything we want to believe? If you are in the Houston area, come on down Tuesday evening to Sugar Land (705 St. Theresa Blvd.) and check it out! Everyone is invited and bring a friend!

The lecture begins at 7pm and will take place in the new school library of the St. Theresa Catholic School building (upstairs and at the end of the hallway through the double doors). I look forward to seeing you there!

Also, by way of a preview, Fr. Brian Mullady, O.P., will be at St. Theresa's on Monday, March 22nd, to give our annual Lenten parish mission. Details to come, everyone invited.

The Anglican Church in America

Last week, the big news was that the House of Bishops of the Anglican Church in America (ANA - belonging to the worldwide Traditional Anglican Communion) voted to implement the provisions of Anglicanorum Coetibus, which means they will join many others worldwide who have elected to enter full communion with the Roman Catholic Church. This group looks to include about 3000 members in 120 or so parishes. As they report on their website:

We, the House of Bishops of the Anglican Church in America of the Traditional Anglican Communion have met in Orlando, Florida, together with our Primate and the Reverend Christopher Phillips of the "Anglican Use" Parish of Our Lady of the Atonement (San Antonio, Texas) and others.

At this meeting, the decision was made formally to request the implementation of the provisions of the Apostolic Constitution Anglicanorum coetibus in the United States of America by the Congregation for the Doctrine of the Faith.

The National Catholic Register has more:

The bishops of the Anglican Church in America have voted to accept Pope Benedict XVI’s invitation to bring their 3,000 members into the Catholic Church.

The unanimous vote of eight members of the House of Bishops, who met in Orlando, Fla., brings 120 parishes in four dioceses across the country into the Church.

Also present at the March 3 vote and in support of it were representatives of “Anglican use” parishes admitted on a one-by-one basis to the Catholic Church in accordance with the Pastoral Provision of Pope John Paul II in 1980.

The move is seen as significant for both the “AngloCatholics” in the Anglican Church in America and the worldwide Traditional Anglican Communion — and the Catholic Church.

“We are returning to the Roman Catholic Church as community with a common past and a common future,” commented Christian Campbell, a Florida lay member of the Anglican Church in America and coordinator of a blog called theanglocatholic.com.

There are those who have ignorantly sought to downplay the significance of Anglicanorum Coetibus, describing it as merely "an extension" of the pastoral provision already in existence. It's certainly rooted in that effort, but this is proof that what the pope has done here is truly something new, as we now have the means to implement meaningful structures to allow for significantly large groups of Anglicans to become Catholic. But I'm just glad that it looks like the Anglican Church of St. Mary of the Angels in Los Feliz, CA, will finally be Catholic. Several years back, it looked like the community was ready to join via the pastoral provision as an Anglican Use parish, but for several reasons (some trivial, some not), that fell through. Ut unum sint.

UPDATE: I just want to correct a point here. It is now my understanding that even though the Anglican Church in America has voted to implement Anglicanorum Coetibus, it is still the responsibility of each parish to vote on whether it will join the movement or not. Thus, it is not a fait accompli that all 120 or so parishes will automatically join the Anglican ordinariate that is set up.

Consecration of Sagrada Familia

So the pope is planning to visit Spain in November and will consecrate the infamous Sagrada Familia.

Regarding the stop in Barcelona, Cardinal Martínez Sistach already last month said the Holy Father had expressed interest in consecrating the church of the Sagrada Familia (Holy Family).

The cardinal noted that the church's architect, Antoni Gaudí, has a cause of canonization being studied.

The church is also important to the Holy Father, according to the cardinal, because of its title, "given the maximum importance that the family has for the Holy Father, since the good of people, society and the Church is directly related with the protection, defense and promotion of the family."

Awesome! Thank you, Benedict!

7 Reasons why...

... you should go to confession during Lent. Courtesy of Taylor Marshall.

1. Priestly absolution is an awesome gift that Jesus gave us.
2. You are a sinner.
3. Confession is a means of grace.
4. You may have committed mortal sin.
5. Guilt is unpleasant.
6. Confession unites you more fully to the Church.
7. Receiving the Eucharist becomes even more powerful.

Speaking of which, I plan to go this weekend :)

The 5th Marian Dogma

In light of a recent forum in Rome concerning the so-called "Fifth Marian Dogma" (which hasn't yet been formally declared as such), Eric Sammons has an excellent post explaining the implications of what a formal, dogmatic declaration would entail as well as a couple reasons why one might want to oppose such an act. I am speaking, of course, of the understanding of Mary as Coredemptrix and Mediatrix of All Graces. Is it time for the pope to formally define this as dogma?

I first encountered speculation concerning this dogma not too long after I entered the Church in 1997. A sensationalistic article was published in Newsweek, I believe, and I spent much of the following year correcting and explaining the issue to my Evangelical friends who thought Catholics wanted to make Mary a fourth person of the Godhead. Being a new Catholic who was still making sense of all things Catholic, I remember feeling a bit angry and left out that the Church was moving too fast - but since when is that ever true? I came to realize that I wasn't angry at the Church but rather at the stupid article. Nevertheless, while I acknowledge Mary as coredemptrix, I'd have to place myself in the "not-right-now" camp insofar as a formal declaration of dogma is concerned. I suspect that this is where Pope Benedict XVI is as well. It is my opinion that such a move would have series ramifications on our relationship with the Eastern Orthodox, and this has been a significant theme of his pontificate. That said, I understand also why one might want the pope to act.

The Bell

Every time I hear the bell on my cat's collar ring, I can't help but think of John Donne: therefore never send to know for whom the bell tolls; it tolls for thee. Memento mori. I hope Lent has been a formative experience for all of you!

The Profession Approaches...

This is what I will profess during tomorrow's liturgy:

To the honor of Almighty God: the Father, the Son, and the Holy Spirit, and of the Blessed Virgin Mary and of St. Dominic, I, Alan Phipps, before you, the Moderator of this group, and Fr. N, the religious promoter, representing the Master of the Order of Friars Preachers, promise to live according to the Rule and Directory of the Dominican Laity for three years.

I will then receive the scapular, which is a sign and a reminder of dedication to God, to the Church, and to the Order. The scapular should serve more precisely as a reminder, as the Moderator will say during the Rite, "to preach the message of Jesus' love through your thoughts, words, deeds, and life."

O.P. First Profession

This Sunday, I will officially complete my candidacy (aka "novitiate") as a Lay Dominican and will make my first profession, which is a 3-year temporary profession. Superficially, it means that I will no longer be a novice and, in committing myself to live out the Rule of the Laity, I will also have also been granted the privilege of adding the "O.P" post-nominal initials to my name. The spiritual reality, however, it is much more deep. This is my vocation. This is my mission: to preach - in every way a person can really preach without actually mounting a pulpit. In studying and reading the writings of so many great Dominicans, I am truly humbled to have even made it to this point. I pale in comparison to so many of the great giants of the Dominican Order, particularly those of the Third Order such as Catherine of Siena and Rose of Lima. It's almost as though I'm sneaking in the back door. Who am I to even ask? Please pray for me!

Yves Cardinal Congar, O.P.

I attended a lecture downtown last night on the inimitable and controversial 20th century theologian Yves Congar, O.P. (pictured above, at right, speaking with Josef Ratzinger (aka Benedict XVI) at the Second Vatican Council) I confess that while I was peripherally aware of Congar's theology, and his often being lumped together with the likes of Rahner, Schillebeeckx, and Küng, I wasn't really aware of the influence his theology had on the theology of the laity expressed at the Second Vatican Council. It was quite extraordinary. Even in his on-again-off-again relationship with Rome, and many of his controversial ideas concerning ecumenism, I find him to be a fascinating figure, and I'm actually more curious to spend some time studying some of his treatises on church reform - We shall see!

The Eleventh Doctor

As an anxious schoolboy, I await the coming of the Eleventh Doctor, who, I am told, will be making his appearance around Easter of this year. I have to say I am personally attached to the Tenth Doctor, but who knows what can happen. Having a Doctor who is younger than I am is a bit off-putting, I must say.


If you have no idea what I am talking about - don't worry too much about it. All will be made clear :)

Early Morning Adoration

A friend from my church recently moved, and so I took over his early morning weekly Holy Hour for Adoration of the Blessed Sacrament in our parish's perpetual adoration chapel. I have known for a long time that this was something I wanted to do - I frequent the adoration chapel often as it is. But I guess you could say I was waiting for a little guidance as to what time was actually right when this opportunity presented itself. I wasn't sure at first how it would work out, but it has turned out to be quite awesome. I am amazed at how lucid my prayer is during that time, and there's something about being with Our Lord in the midst of the night's hush as the rest of the city rests. Thank you, my Lord and My God. Thank you.

Fr. Robert Barron on the Discipline

Fr. Barron comments on the controversy surrounding the revelation that Pope John Paul II frequently took the discipline and the subject of mortification and redemptive suffering.

In the light of Da Vinci Code mania, the practice of mortifying the flesh in any fashion has been highly misunderstood. In fact, as Fr. Barron states, mortification has been a treasured part of Catholic spiritual practice for centuries. This is certainly true of St. Dominic and the Dominicans -- it is one of the treasured Nine Ways of Prayer of St. Dominic, as related in early manuscripts about St. Dominic based on testimonies of his contemporaries:

AT THE END of the prayer which has just been described, Saint Dominic would rise from the ground and give himself the discipline with an iron chain, saying, "Thy discipline has corrected me unto the end" [Ps. 17:36]. This is why the Order decreed, in memory of his example, that all the brethren should receive the discipline with wooden switches upon their shoulders as they were bowing down in worship and reciting the psalm "Miserere" or "De Profundis" after Compline on ferial days. This is performed for their own faults or for those of others whose alms they receive and rely upon. No matter how sinless he may be, no one is to desist from this holy example which is shown in the drawing.

Extreme cases such as this are rare today, and taking the discipline, even with a lightweight rope like the one Fr. Barron describes (which is also what the numeraries of Opus Dei utilize), should be done in full consultation with a spiritual director. Now, it has to be acknowledged that there are many ways to embrace suffering and mortification. Denying the physical urges and keeping them in check can be as simple as getting up on time in the morning, foregoing that next helping of food at dinner, or skipping dessert. Otherwise our passions can easily enslave us.

Blessed Reginald of Orleans

We observed the Memorial of Blessed Reginald of Orleans yesterday according to the Dominican calendar. Blessed Reginald had an inspirational zeal for the salvation of souls and was given to teaching and preaching in a very convincing manner. He is associated with a well known miracle that is recorded by his friend and later Master of the Order, Blessed Jordan of Saxony:

While Master Dominic was in Rome in 1218, Master Reginald, then dean of St. Aignan in Orleans, arrived there, intending to go overseas. He was very highly thought of, a most learned man and a prominent public figure. He had taught canon law in Paris for five years.

On his arrival in Rome, he fell seriously ill, and Master Dominic went to vist him several times, urging him to follow the poverty of Christ and to join his Order. He prevailed upon him to agree, fully and freely, to enter the Order, so much so that he bound himself to it by vow.

So he was rescued from the serious, well-nigh desperate peril of his illness, not without a miracle of divine power. While he was feverish, with a high temperature, the queen of heaven and mother of mercy, the Virgin Mary, came to him visibly and anointed his eyes, ears, nose, mouth, navel, hands, and feet with a healing balm which she had brought wth her, saying as she did so things like, “I anoint your feet with holy oil to make them ready to spread the gospel of peace.” She also showed him the complete habit of the Order.

He was cured immediately, and his whole body was restored to perfect health. It happened so suddenly that the doctors, who had more or less given up hope of his recovery, were astonished to see him looking so well. This remarkable miracle was made known afterwards by Master Dominic to many people who are still with us today. I was present myself on one occasion when he told the story publicly during a conference he was giving in Paris.

His health restored, Master Reginald fulfilled his desire to go overseas, although he was already bound to the Order by profession. On his return, he went to Bologna, which he reached on December 21, and at once he threw himself utterly into preaching. His fervent eloquence fired the hearts of all who heard it as if it had been a blazing torch; hardly anyone was rock-like enough to be proof against its heat. The whole of Bologna was in ferment; a new Elijah seemed to have arisen among them.

During this period he received many people into the Order in Bologna, and the number of the disciples began to grow, as more and more were added to them.

Brother Reginald, of holy memory, came to Paris and preached Christ Jesus and him crucified. But God soon took him from the earth. Finishing his course in a short time, he had accomplished a full life’s work.

Brother Matthew, who had known him when he was living in honor and luxury in the world, several times asked him, in some amazement, “Do you ever fell depressed, Master, that you put on the habit?” With his eyes lowered, he replied, “I very much doubt if there is any merit in it for me, because I have always found so much pleasure in the Order.”

Faith and Reason Lecture Series

If you are in the Houston area, be sure to come down Tuesday evening to St. Theresa's in Sugar Land where Fr. Jeff Reed will be presenting a lecture on the complementarity of Faith and Reason through the mind of Pope John Paul II - largely reflecting on the late Holy Father's brilliant encyclical, Fides et Ratio. Everyone is invited, even if the topic is completely new to you!

The lecture begins at 7pm and will take place in the new school library of the St. Theresa Catholic School building (upstairs and at the end of the hallway). I look forward to seeing you!

Eucharistic Adoration at St. Mark's

I was very happy to discover recently that the new pastor of my former parish of St. Mark's in Isla Vista, CA, which is associated with UC Santa Barbara, has started offering regular Eucharistic exposition and adoration for the student community in a big way, including more opportunities for confession and concluding with Benediction!


This is quite a significant development. Absolutely awesome. I came upon that old monstrance they're using back in 2001 in the sacristy and, after I polished it up, I requested permission from the staff to start evenings of Eucharistic adoration with friends and others who wanted to join. We did this for two years, and for reasons that continue to frustrate me, we decided to stop, and I put the monstrance back in the cupboard where it remained for more years. The tide has definitely turned...

Join with me...

Te Deum laudamus: te Dominum confitemur.
Te aeternum Patrem omnis terra veneratur.
Tibi omnes Angeli; tibi caeli et universae Potestates...