St. Francisco Coll y Guitart

One of the priests canonized this weekend was Spanish Dominican Francisco Coll y Guitart. St. Francisco founded the Congregation of the Dominican Sisters of the Annunciation of the Blessed Virgin Mary (La Annunciata) in 1856 in Spain, a congregation of third order teaching sisters.

The holy nuns at the Moniales OP blog have more information about this man.

What are 'Latinizations'?

For those interested, Josephus Flavius refers to some of what are generally considered "Latinizations" in Eastern Catholicism. We are fortunate to be alive to see this trend reverse in recent decades.

For an idea of just how extreme Latinization can get, be sure to check out the Ukrainian Greek Catholic Priestly Society of Saint Josaphat, which is affiliated with the SSPX. here are some other pictures from their website.

The notorious Richard Williamson of the SSPX ordained two priests and seven deacons for the SSJK in 2006. Here are some pictures of that event.

Holy Father Francis

Happy feast of St. Francis!

From the Primitive Constitutions of the Order of Friars Preachers (Dominicans):

Let Friars Minor, as well as our own, be received in a charitable and cheerful spirit, and be treated with the care and consideration which the means of the house allow.

Be sure to join me by praying the rosary as we approach a major feast this week: Our Lady of the Rosary (Wednesday, Oct. 7th).

Pastors and indiscreet speech

From today's Office of Readings from the Pastoral Guide of Pope St. Gregory the Great:

A spiritual guide should be silent when discretion requires and speak when words are of service. Otherwise he may say what he should not or be silent when he should speak. Indiscreet speech may lead men into error and an imprudent silence may leave in error those who could have been taught. Pastors who lack foresight hesitate to say openly what is right because they fear losing the favor of men. As the voice of truth tells us, such leaders are not zealous pastors who protect their flocks, rather they are like mercenaries who flee by taking refuge in silence when the wolf appears.

Praying the Rosary, and Dominican Life

Dominicans, in general, have always had a strong attachment to the rosary as a powerful tool of prayer and meditation. I grew into it very gradually. About a year prior to becoming Catholic, I recall picking up a rosary that had been given to me by a friend and struggling through the prayers. What impressed me then about it, more than the theology behind the prayers, was that there was an almost prayerful rhythm behind the simple gestures of moving my fingers around the beads.

It was at that time that I began to "get" the texture of Catholic devotion and prayer. It truly is made up of the very stuff of the earth. Certainly we don't need these types of sacramentals to pray, but even today, I often find myself reaching into my pocket for my rosary and moving the beads through my fingers, a gesture that always serves to remind me, even in those moments, of the power of prayer, the presence of God's grace, and the gracious intercession of the Mother of God.

Lately, of course, I have sought, as a Lay Dominican "novice" (preparing to make my first profession in four months), to integrate the rosary into the regular rhythm of life. As much as I love the rosary now, I can't say that praying it regularly has been easy. After I entered the Church, I rarely prayed the rosary on my own. It wasn't until a few years ago that I began to fully appreciate the rosary and the different forms of prayer associated with it. Learning about the Dominican method of praying the rosary has helped me the most.

For Dominicans, this is the standard form of praying the rosary. This is not to be confused with the "Dominican Rosary", which is what the "rosary" actually is. Nevertheless, there are many folks who aren't aware that Dominicans pray the rosary in a slightly different manner.

In the name of the Father and of the Son, and of the Holy Spirit. Amen

V. Hail Mary, full of grace. the Lord is with thee.
R. Blessed art thou among women and blessed is the fruit of Thy womb, Jesus

V. Lord, open my lips.
R. and my mouth will proclaim your praise.

V. God, come to my assistance.
R. Lord, make haste to help me.

V. Glory be to the Father, and to the Son and to the Holy Spirit,
R. as it was in the beginning, is now and shall be, world with out end.

For each of the five Mysteries, the Mystery to be meditated upon is announced; then follows the recitation of Our Father; then follows the recitation of Hail Mary ten times in responsory fashion; finally the Glory be... is recited. Then follows the next Mystery.

After the last Mystery. All.
Hail, Holy Queen...

V. Pray for us, Queen of the Most Holy Rosary.
R. That we might be made worthy of the promises of Christ.

All. Let us Pray.
O God, whose only begotten Son...

V. May the Divine assistance remain always with us.
R. And may the souls of the faithful departed through the mercy of God rest in peace.

Amen.

Notice a few things. We omit the Apostles Creed and instead open the prayer with the Angelic Salutation followed by the rejoice of Elizabeth. And so we have already arrived into two of the profound mysteries elucidated by the rosary itself! Next, we proceed to ask for God's assistance in our prayer as in the psalms. Yes, this is also how we open the Liturgy of the Hours. After the Glory be, we move straight into the mysteries.

After each decade, there is the Glory be, but we omit the traditionally included Fatima Prayer and move directly into the next mystery. As much as the Fatima Prayer is most certainly a sincere and holy prayer, it always seemed a little out of place to me. And beyond that, I've been to some places where there were so many additional prayers tacked on to the end of each decade, it almost seemed that the decade itself was merely incidental, and the intention behind the mysteries seemed obscured. But take note: that is just my own personal opinion. Some still choose to include it.

Finally, as we finish the prayer, we make reference to the Blessed Mother under the very Dominican title of Queen of the Most Holy Rosary.

Byzantine Vespers at the Co-Cathedral

My wife and I attended Great Vespers for the Apodosis of the Nativity of the Theotokos at the Co-Cathedral of the Sacred Heart in Houston last Friday evening. The event was organized by the Eastern Catholic (Byzantine) communities of St. Basil's in Irving and St. John Chrysostom in Houston as part of the Call to Holiness Evangelization Conference. Bishop Nicholas, retired Auxiliary Bishop of the Melkite Greek Catholic Eparchy of the United States, was present, as was Cardinal DiNardo, Archbishop of Galveston-Houston. I invited several people from the parish and local communities to attend as well. It was brilliant!

Byzantine, TX has posted some pictures. My wife and I are in one of them ;-)

Exaltation of the Holy Cross

Adoramus te, Christe, et benedicimus tibi, quia per sanctam crucem tuam redemisti mundum.

From St. Andrew of Crete (from today's Office of Readings):

We are celebrating the feast of the cross which drove away darkness and brought in the light. As we keep this feast, we are lifted up with the crucified Christ, leaving behind us earth and sin so that we may gain the things above. So great and outstanding a possession is the cross that he who wins it has won a treasure. Rightly could I call this treasure the fairest of all fair things and the costliest, in fact as well as in name, for on it and through it and for its sake the riches of salvation that had been lost were restored to us.

Had there been no cross, Christ could not have been crucified. Had there been no cross, life itself could not have been nailed to the tree. And if life had not been nailed to it, there would be no streams of immortality pouring from Christ's side, blood and water for the world's cleansing. The legal bond of our sin would not be canceled, we should not have obtained our freedom, we should not have enjoyed the fruit of the tree of life and the gates of paradise would not stand open. Had there been no cross, death would not have been trodden underfoot, nor hell despoiled.

Therefore, the cross is something wonderfully great and honorable. It is great because through the cross the many noble acts of Christ found their consummation -- very many indeed, for both his miracles and his sufferings were fully rewarded with victory. The cross is honorable because it is both the sign of God's suffering and the trophy of his victory. It stands for his suffering because on it he freely suffered unto death. But it is also his trophy because it was the means by which the devil was wounded and death conquered; the barred gates of hell were smashed, and the cross became the one common salvation of the whole world.

The cross is called Christ's glory; it is saluted as his triumph. We recognize it as the cup he longed to drink and the climax of the sufferings he endured for our sake. As to the cross being Christ's glory, listen to his words:

Now is the Son of Man glorified, and in him God is glorified, and God will glorify him at once.

And again:

Father, glorify me with the glory I had with you before the world came to be.

And once more:

Father, glorify your name. Then a voice came from heaven: I have glorified it and will glorify it again.

Here he speaks of the glory that would accrue to him through the cross. And if you would understand that the cross is Christ's triumph, hear what he himself also said:

When I am lifted up, then I will draw all men to myself.

Now you can see that the cross is Christ's glory and triumph.

Incivility hurts pro-life message

I am unapologetically pro-life. I have participated in pro-life vigils, rallies, protests, and marches, and I will continue to be as active as I can in the pro-life movement. But I agree with John Allen, who has several good points here. Whatever your view of Sr. Carol Keehan or Fr. Tom Rosica.

One bit of gallows humor in Catholic circles is that sometimes the worst enemies of the pro-life movement are pro-lifers themselves. The point is that a handful of activists occasionally come off as so shrill, so angry and judgmental, that fair-minded people simply tune out the pro-life message.

Allen mentions some of the antics of "LifeSiteNews", a newsite that I generally avoid as I have caught them distorting facts on several occasions. I also generally avoid the bloviating of Judie Brown and the American Life League. I realize they are sincere, but when American Life League proudly takes credit for producing signs like this, it's hard to believe we can be taken seriously in this country. I'll echo John Allen in closing:

... There’s a world of difference, however, between respectful disagreement and character assassination, and some of what we’ve seen in recent days doesn’t just cross that line but obliterates it.

There’s much more I could say, but I’ll restrict myself to this: If Sr. Carol Keehan or Fr. Tom Rosica are your idea of enemies of the faith, it’s time for a reality check.

Moving forward, it’s important that influential Catholic leaders, particularly those with the greatest credibility in pro-life circles, find ways to call off the rhetorical fireworks. They don’t help the pro-life cause, and good people end up as collateral damage.

Abraham Lincoln once said, “I destroy my enemies when I make them my friends.” Pro-life activists, like everyone else, ought to remember that this principle also works in reverse.

Trinitarian attentiveness

Interesting and thoughtful post by Fr. Thomas Kocik at the New Liturgical Movement concerning the attention we pay to the Trinity in prayer (and the annoyance of bad translations).

Ave Maria: Corporeal Drama

Each Ave Maria suggests the individual journey that each of us must make, from birth to death. It is marked by the biological rhythm of each human life. It mentions the only three moments of our lives which we can know with absolute certainty: that we are born, that we live now, and that we shall die. It starts with the beginning of every human life, a conception in the womb. It situates us now, as we ask for Mary's prayers. It looks forward to death, our death. It is an amazingly physical prayer. It is marked by the inevitable corporeal drama of every human body, which is born and must die.

- Timothy Radcliffe, O.P.

The Making of a Pantokrator

Tip of the wand to Byzantine, TX

The Little Office of St. Dominic

Br. Peter Totleben, OP on the Little Office of St. Dominic:

For centuries, lay people have prayed popularized forms of the Liturgy of the Hours. The most popular of these is the well-known “Little Office of the Blessed Virgin Mary.” But there are others. Some years ago, a small booklet of these was published for the use of the Dominican Laity. Br. Thomas More Garrett, O. P. has reproduced the Little Office of St. Dominic. This Little Office is a set of psalms, readings, and classic prayers to St. Dominic, formatted according to the plan of the traditional Divine Office, which is great for growing in devotion to him.

Neat. For those who are interested, you can download the text for the Little Office.

Lay Dominicans make a commitment to pray the Divine Office daily, at least morning and evening prayer. Although my soul yearns for a new English translation, which I most likely will not see before my death to this world, praying the Office is a truly beautiful way in which we are able to frame our day by grounding ourselves in the prayer and liturgical life of the Church. Ideally, this should be combined with daily mass and reception of Holy Communion, as we are able. It helps prayer throughout the day to be dynamic, merged with one's very breath. Speaking for myself, I find that when I do this, including offering the day and my daily work to God, even the most obscure tasks of the day (e.g. developing a compiler toolchain) become intense moments of contemplation.

On Fr. McBrien and the Eucharist

Teófilo at the Vivificat! blog posts a response written by Fr. Al Kimel to Fr. Richard McBrien's feelings on Eucharistic Adoration. I'll just leave it there for the moment.

The Absence of God

Every now and then, I find myself taking a detour through the theology and spirituality of Eastern Christianity... I am challenged by its depth, but it also helps me to keep my Western Christian ways of thinking in perspective. Lately, I've been rereading some of the writings of Metropolitan Anthony Bloom of Sourozh. These books were given to me back when I was investigating the Catholic Church by one of my high school teachers who was Eastern Orthodox at the time (and is now in full communion with the Church of Rome).

In the book "Beginning to Pray", Met. Anthony devotes a chapter discussing what he calls "The Absence of God". Of course, what he is suggesting is not that God is absent, but that there are times when our perception would suggest to us that He is absent. We need to take care when we pray not to let even those things or persons for whom we are praying get in the way of the focus of our prayer - the eternal God. Met. Anthony writes:

Let us think of our prayers, yours and mine; think of the warmth, the depth and intensity of your prayer when it concerns someone you love or something which matters to your life. Then your heart is open, all your inner self is recollected in the prayer. Does it mean that God matters to you? No, it does not. It simply means that the subject matter of your prayer matters to you. For when you have made your passionate, deep, intense prayer concerning the person you love or the situation that worries you, and you turn to the next item, which does not matter so much -- if you suddenly grow cold, what has changed? Has God grown cold? Has He gone? No, it means that all the elation, all the intensity in your prayer was not born of God's presence, of your faith in Him, of your longing for Him, of your awareness of Him; it was born of nothing but concern for him or her or it, not For God.

Is God absent? Those times are actually moments when we must recognize most fully our need for Him. Met. Anthony continues:

As long as we ourselves are real, as long as we are truly ourselves, God can be present and do something with us. But the moment we try to be what we are not, there is nothing left to say or have; we become a fictitious personality, an unreal presence, and this unreal presence cannot be approached by God...

In order to be able to pray, we must be within the situation which is defined as the kingdom of God. We must recognize that He is God, that He is King, we must surrender to Him.

Isn't this the basic principle that underlies our own human relationships?

On being rudderless

The commentary in the wake of the ELCA's majority vote granting non-celibate homosexual ministers the privilege of serving as rostered leaders in the ELCA has been interesting. There are those who celebrate it, and there are those who are using this as an opportunity to truly reflect on the problems inherent in the roots of Lutheranism itself.

Chris Blosser calls our attention to an essay written by ELCA Lutheran Robert Benne, who is director of the Center for Religion and Society at Roanoke College. In the essay, Benne seems to recognize the root of their current predicament as something that is thoroughly embedded in what Blosser calls "the very fabric of their tradition". Benne writes:

What was truly chilling about the Assembly's debates was that the revisionists seemed to quote Jesus and the Bible as knowledgeably and persuasively as the orthodox. Passages reinforcing their respective agendas were selected and then brilliantly woven into their arguments. Both sides seemed to have the Bible on their side. The revisionists "contextualized" and relativized the relevant texts. The orthodox claimed a plain sense reading of Scripture. The Lutheran Confessions were utilized effectively by both sides. There was no authoritative interpretation conveyed by any agent or agency in the church. The church was and is rudderless.

Sola Scriptura, a Lutheran principle adopted by evangelicals, did not seem to be sufficient in such circumstances. An authoritative tradition of interpretation of the Bible seemed to be essential. More was needed than the Word alone. Protestants seem to lack such an authoritative tradition so they fight and split. In this situation the option of swimming the Tiber [i.e. becoming Catholic] seems all the more tempting.

Of course, other Protestants are responding to this by inviting folks to join their own particular sects, and based solely on their own interpretations. We can easily see why the Church needs a rudder, lest souls be endlessly thrown about by the waves of the world until they are beaten against the rocks and drowned.

A Different Kind of Liberal

Excellent op-ed in the New York Times by Ross Douthat on the pro-life influence of the late Eunice Kennedy Shriver.

Along with her husband, Sargent Shriver, Eunice belonged to America’s dwindling population of outspoken pro-life liberals. Like her church, she saw a continuity, rather than a contradiction, between championing the poor, the marginalized and the oppressed and protecting unborn human life.

Her brother took a different path...

At times, Ted Kennedy’s fervor on abortion felt like an extended apology to his party’s feminists for the way the men of his dynasty behaved in private. Eunice, by contrast, had nothing to apologize for. She knew what patriarchy meant: she was born into a household out of “Mad Men,” where the father paraded his mistress around his family, the sons were groomed for high office, and the daughters were expected to marry well, rear children and suffer silently. And she transcended that stifling milieu, doing more than most men to change the world, and earning the right to disagree with her fellow liberals about what true feminism required.

Read the whole thing.

St. Anne's Byzantine Catholic Church

St. Anne Byzantine Catholic Church (Ruthenian - Eastern Rite) in San Luis Obispo, California, has certainly changed since we left California. For one thing, they remodeled their building and finally added their iconostasis (see below), and just recently, they also installed a new pastor, Fr. James Lane.


I miss our occasional visits to St. Anne's and the ancient Divine Liturgy of St. John Chrysostom.

To be or not to be a lawyer

Interesting post from the American Catholic blog on reasons why folks shouldn't consider becoming lawyers today. Some good points, although I would add that this would also depend on the type of law. But I'll summarize my general thoughts by reposting this video:

What does "and with your spirit" mean?

In view of the new translation of the Order of Mass from the Roman Missal, a friend recently asked whether the move from "and also with you" to "and with your spirit" (et cum spiritu tuo) implied that the reference to "you" in the current translation was not equal to the reference to "your spirit" in the new translation.

First, it must be noted that the reference to "your spirit" is used in greetings by St. Paul in his letters to the Timothy, Philemon, and other places. The new translation of the Order of Mass is therefore more precise and explicitly biblical, and because of this, it is my hope (and indeed the Church's hope) that the deeper realities and meaning behind the sacred liturgy will be better brought out.

Second, the use of "and with your spirit" in the context of the liturgy is quite truly brimming with meaning from the earliest forms of the liturgy. The translation notes feature this Q&A:

Where does this dialogue come from?
The response et cum spiritu tuo is found in the Liturgies of both East and West, from the earliest days of the Church. One of the first instances of its use is found in the Traditio Apostolica of Saint Hippolytus, composed in Greek around AD 215.

How is this dialogue used in the Liturgy?
The dialogue is only used between the priest and the people, or exceptionally, between the deacon and the people. The greeting is never used in the Roman Liturgy between a non-ordained person and the gathered assembly.

Why does the priest mean when he says “The Lord be with you”?
By greeting the people with the words “The Lord be with you,” the priest expresses his desire that the dynamic activity of God’s spirit be given to the people of God, enabling them to do the work of transforming the world that God has entrusted to them.

What do the people mean when they respond “and with your spirit”?
The expression et cum spiritu tuo is only addressed to an ordained minister. Some scholars have suggested that spiritu refers to the gift of the spirit he received at ordination. In their response, the people assure the priest of the same divine assistance of God’s spirit and, more specifically, help for the priest to use the charismatic gifts given to him in ordination and in so doing to fulfill his prophetic function in the Church.

The reference to "your spirit" can therefore be contemplated as a reference to the indwelling gift of the Spirit, precisely that Spirit poured out at ordination, and precisely the very same Spirit through which the action of the mass is to be performed. The current reference to "you" in the current translation only refers to this indirectly and is therefore imprecise. It doesn't seem to evoke or sustain the spiritual and mystical reality of what is taking place.

St. John Chrysostom, father of the early church (AD 347–407) preached this in his "Homily on the Holy Pentecost" concerning the expression:

If the Holy Spirit were not in [Bishop Flavian of Antioch] when he gave the peace to all shortly before ascending to his holy sanctuary, you would not have replied to him all together, And with your spirit. This is why you reply with this expression not only when he ascends to the sanctuary, nor when he preaches to you, nor when he prays for you, but when he stands at this holy altar, when he is about to offer this awesome sacrifice. You don't first partake of the offerings until he has prayed for you the grace from the Lord, and you have answered him, And with your spirit, reminding yourselves by this reply that he who is here does nothing of his own power, nor are the offered gifts the work of human nature, but is it the grace of the Spirit present and hovering over all things which prepared that mystic sacrifice.

A great deal could be said about the remaining translation revisions. We'll visit those later.

Walker Nickless on Healthcare Reform

My pastor included this letter in our parish bulletin today; I thought it was apropos and makes some very good distinctions, so here it is:

Health Care Reform

Most Reverend R. Walker Nickless
Bishop of Sioux City

The current national debate about health care reform should concern all of us. There is much at stake in this political struggle, and also much confusion and inaccurate information being thrown around. My brother bishops have described some clear “goal-posts” to mark out what is acceptable reform, and what must be rejected.

First and most important, the Church will not accept any legislation that mandates coverage, public or private, for abortion, euthanasia, or embryonic stem-cell research. We refuse to be made complicit in these evils, which frankly contradict what “health care” should mean. We refuse to allow our own parish, school, and diocesan health insurance plans to be forced to include these evils. As a corollary of this, we insist equally on adequate protection of individual rights of conscience for patients and health care providers not to be made complicit in these evils. A so-called reform that imposes these evils on us would be far worse than keeping the health care system we now have.

Second, the Catholic Church does not teach that “health care” as such, without distinction, is a natural right. The “natural right” of health care is the divine bounty of food, water, and air without which all of us quickly die. This bounty comes from God directly. None of us own it, and none of us can morally withhold it from others. The remainder of health care is a political, not a natural, right, because it comes from our human efforts, creativity, and compassion. As a political right, health care should be apportioned according to need, not ability to pay or to benefit from the care. We reject the rationing of care. Those who are sickest should get the most care, regardless of age, status, or wealth. But how to do this is not self-evident. The decisions that we must collectively make about how to administer health care therefore fall under “prudential judgment.”

Third, in that category of prudential judgment, the Catholic Church does not teach that government should directly provide health care. Unlike a prudential concern like national defense, for which government monopolization is objectively good – it both limits violence overall and prevents the obvious abuses to which private armies are susceptible – health care should not be subject to federal monopolization. Preserving patient choice (through a flourishing private sector) is the only way to prevent a health care monopoly from denying care arbitrarily, as we learned from HMOs in the recent past. While a government monopoly would not be motivated by profit, it would be motivated by such bureaucratic standards as quotas and defined “best procedures,” which are equally beyond the influence of most citizens. The proper role of the government is to regulate the private sector, in order to foster healthy competition and to curtail abuses. Therefore any legislation that undermines the viability of the private sector is suspect. Private, religious hospitals and nursing homes, in particular, should be protected, because these are the ones most vigorously offering actual health care to the poorest of the poor.

The best way in practice to approach this balance of public and private roles is to spread the risks and costs of health care over the largest number of people. This is the principle underlying Medicaid and Medicare taxes, for example. But this ... principle assumes that the pool of taxable workers is sufficiently large, compared to those who draw the benefits, to be reasonably inexpensive and just. This assumption is at root a pro-life assumption! Indeed, we were a culture of life when such programs began. Only if we again foster a culture of life can we perpetuate the economic justice of taxing workers to pay health care for the poor. Without a growing population of youth, our growing population of retirees is outstripping our distribution systems. In a culture of death such as we have now, taxation to redistribute costs of medical care becomes both unjust and unsustainable.

Fourth, preventative care is a moral obligation of the individual to God and to his or her family and loved ones, not a right to be demanded from society. The gift of life comes only from God; to spurn that gift by seriously mistreating our own health is morally wrong. The most effective preventative care for most people is essentially free – good diet, moderate exercise, and sufficient sleep. But pre-natal and neo-natal care are examples of preventative care requiring medical expertise, and therefore cost; and this sort of care should be made available to all as far as possible.

Within these limits, the Church has been advocating for decades that health care be made more accessible to all, especially to the poor. Will the current health care reform proposals achieve these goals?

The current House reform bill, HR 3200, does not meet the first or the fourth standard. As Cardinal Justin Rigali has written for the USCCB Secretariat of Pro-life Activities, this bill circumvents the Hyde amendment (which prohibits federal funds from being used to pay for abortions) by drawing funding from new sources not covered by the Hyde amendment, and by creatively manipulating how federal funds covered by the Hyde amendment are accounted. It also provides a “public insurance option” without adequate limits, so that smaller employers especially will have a financial incentive to push all their employees into this public insurance. This will effectively prevent those employees from choosing any private insurance plans. This will saddle the working classes with additional taxes for inefficient and immoral entitlements. The Senate bill, HELP, is better than the House bill, as I understand it. It subsidizes care for the poor, rather than tending to monopolize care. But, it designates the limit of four times federal poverty level for the public insurance option, which still includes more than half of all workers. This would impinge on the vitality of the private sector. It also does not meet the first standard of explicitly excluding mandatory abortion coverage.

I encourage all of you to make your voice heard to our representatives in Congress. Tell them what they need to hear from us: no health care reform is better than the wrong sort of health care reform. Insist that they not permit themselves to be railroaded into the current too-costly and pro-abortion health care proposals. Insist on their support for proposals that respect the life and dignity of every human person, especially the unborn. And above all, pray for them, and for our country. (Please see the website for the Iowa Catholic Conference at www.iowacatholicconference.org and www.usccb.org/healthcare for more information)

Your brother in Christ,

Most Reverend R. Walker Nickless, Bishop of Sioux City

LCMS to ELCA Lutherans

President Gerald Kieschnick of the Lutheran Church—Missouri Synod has issued a response to the Churchwide Assembly of the Evangelical Lutheran Church in America in the wake of their majority vote granting non-celibate homosexual ministers the privilege of serving as rostered leaders in the ELCA and affirming same gender unions as pleasing to God. An excerpt:

I speak these next words in deep humility, with a heavy heart and no desire whatsoever to offend. The decisions by this assembly to grant non-celibate homosexual ministers the privilege of serving as rostered leaders in the ELCA and the affirmation of same gender unions as pleasing to God will undoubtedly cause additional stress and disharmony within the ELCA. It will also negatively affect the relationships between our two church bodies. The current division between our churches threatens to become a chasm. This grieves my heart and the hearts of all in the ELCA, the LCMS, and other Christian church bodies throughout the world who do not see these decisions as compatible with the Word of God, or in agreement with the consensus of 2000 years of Christian theological affirmation regarding what Scripture teaches about human sexuality. Simply stated, this matter is fundamentally related to significant differences in how we understand the authority of Holy Scripture and the interpretation of God’s revealed and infallible Word.

Only by the mercy of our Almighty God does hope remain for us poor, miserable sinners. By His grace, through Word and Sacraments, the evangelical witness and authentic message of sin and grace, Law and Gospel, must resound to a troubled world so desperately in need of His love in Christ.

Serious business. Please pray for our Lutheran brothers and sisters; Let us join in the prayer of Christ from John 17:

I do not pray for these only, but also for those who believe in me through their word, that they may all be one; even as thou, Father, art in me, and I in thee, that they also may be in us, so that the world may believe that thou hast sent me.

Ut unum sint.

And with your spirit

The USCCB has put up a website introducing the Third Edition of the Roman Missal, which includes an updated translation of the English text of the mass. For those of you who haven't seen the new translation, here are some examples of the changes in the priest's parts and the responses of the faithful.

The website notes:

The Missale Romanum (the Roman Missal), the ritual text for the celebration of the Mass, was first promulgated by Pope Paul VI in 1970 as the definitive text of the reformed liturgy of the Second Vatican Council. A second edition followed in 1975.

Pope John Paul II issued a revised version of the Missale Romanum during the Jubilee Year 2000. The English translation of the revised Roman Missal is nearing completion, and the Bishops of the United States will vote on the final sections of the text this November. Among other things, the revised edition of the Missale Romanum contains prayers for the observances of recently canonized saints, additional prefaces for the Eucharistic Prayers, additional Votive Masses and Masses and Prayers for Various Needs and Intentions, and some updated and revised rubrics (instructions) for the celebration of the Mass. The English translation of the Roman Missal will also include updated translations of existing prayers, including some of the well–known responses and acclamations of the people.

This website has been prepared to help you prepare for the transition. As this site continues to be expanded, you will find helpful resources for the faithful, for the clergy, and for parish and diocesan leaders.

May this process of the implementation of the revised Roman Missal be a time of deepening, nurturing, and celebrating our faith through our worship and the celebration of the Sacred Liturgy.

Amen to that. Here's hoping that the implementation is not done hastily without regard for truly helping folks appreciate the depth that is opened up with this new translation. Naturally, it will shake things up a bit. Perhaps that's a good thing.

Benedictines on Mount Athos

Irenaeus over at the (Orthodox) Eirenikon blog has posted a fine article by Dom Leo Bonsall from the Eastern Churches Review (1969). The article discusses some of the history of the Benedictine Order in the East and the historical presence of a Benedictine monastery, the Benedictine Monastery of St Mary, on Mount Athos.

BENEDICTINE contacts with the Church of the East have been many and varied, but the foundation of the abbey of St Mary on Mount Athos and its continuing existence during a period when official relations between Rome and Constantinople were at a very low ebb is perhaps the outstanding example of monastic co-operation transcending the estrangement of East and West. The full history of the monastery has never been written, for much of it is shrouded in mystery. There are very few documents and the dating of some of these is difficult; all that visibly remains of the buildings is a tower and a few walls on the eastern side of the Athonite peninsula. It is hardly surprising that one of the first Benedictine foundations in the East should have been made by monks from the maritime city republic of Amalfi: Amalfitan merchant ships were trading throughout the area, and monks from that city continued their founding work with the monastery of St Mary the Latin in Jerusalem, and another monastery in Constantinople itself.

I highly encourage you to read the whole article.

Bishop Edward Slattery and Ad Orientem

The New Liturgical Movement blog is reporting that Bishop Edward Slattery of the Diocese of Tulsa is restoring the celebration of mass ad orientem in his own cathedral church. Bishop Slattery speaks on the subject in his diocesan newspaper:

An innovation with unforeseen consequences

In the last 40 years, however, this shared orientation was lost; now the priest and the people have become accustomed to facing in opposite directions. The priest faces the people while the people face the priest, even though the Eucharistic Prayer is directed to the Father and not to the people.

This innovation was introduced after the Vatican Council, partly to help the people understand the liturgical action of the Mass by allowing them to see what was going on, and partly as an accommodation to contemporary culture where people who exercise authority are expected to face directly the people they serve, like a teacher sitting behind her desk. Unfortunately this change had a number of unforeseen and largely negative effects. First of all, it was a serious rupture with the Church’s ancient tradition. Secondly, it can give the appearance that the priest and the people were engaged in a conversation about God, rather than the worship of God. Thirdly, it places an inordinate importance on the personality of the celebrant by placing him on a kind of liturgical stage...

Recovering the sacred

Even before his election as the successor to St. Peter, Pope Benedict has been urging us to draw upon the ancient liturgical practice of the Church to recover a more authentic Catholic worship. For that reason, I have restored the venerable ad orientem position when I celebrate Mass at the Cathedral. This change ought not to be misconstrued as the Bishop “turning his back on the faithful,” as if I am being inconsiderate or hostile. Such an interpretation misses the point that, by facing in the same direction, the posture of the celebrant and the congregation make explicit the fact that we journey together to God. Priest and people are on this pilgrimage together.

Bravo to the bishop for doing this and also for making sure folks understand it. It is a difficult move, though, given that so many Catholics today have grown so used to the current orientation. It is a given that some will feel alienated by a move such a this. However, it is my belief that restoring ad orientem, when done prudently and pastorally, will go a long way to more fully recover the sense of the sacred in the divine liturgy. Above all, I am just happy that we have such a gift as the mass.

There were no sponge-cake saints

It is inevitable that you should feel the rub of other people's characters against your own. After all, you are not a gold coin that everyone likes.

Besides, without that friction produced by contact with others, how would you ever lose those corners, those edges and projections — the imperfections and defects — of your character, and acquire the smooth and regular finish, the firm flexibility of charity, of perfection?

If your character and the characters of those who live with you were soft and sweet like sponge-cake you would never become a saint.

-St. Josemaría Escrivá, from The Way, #20

Parish Education Center

Cardinal DiNardo came out to the parish last night to celebrate solemn vespers and also to dedicate our new parish education center. My wife sang in the choir for the vespers; they did a magnificent job, as usual!

The education center, which was designed by the well-known architect Duncan G. Stroik, houses our parish offices as well as our new parish school, St. Theresa Catholic School. Duncan also designed our recently renovated sanctuary as well as our daily mass chapel.

Compared with the type of new architecture I was used to seeing in California, I suppose one might say that our new education center has too many right angles! ;-) But then again, one might say it has precisely the number of right angles as are required, no more, no less.

This may be useful...

From amazon.com:

"A "stay-at-home" server: you know it's the right thing for your family. But how do you explain this wonderful choice to your children? Finally, there's a book that talks about the home server using small words and fun pictures, perfect for kids. Written by Tom O'Connor and lovingly illustrated by Jill Dublin, this is a book you and your family will want to read over and over again."

Solemnity of St. Dominic

We celebrated the Solemnity of St. Dominic with mass with the Dominicans down at Holy Rosary parish in Houston. Afterward, we met the new pastor, who recognized my name from my blog! It was good to meet you, Fr. Ian.

In Houston: VIANNEY

The one-man drama, VIANNEY, with actor Leonardo Defilippis as the holy priest of Ars in France, St. Jean-Marie Vianney, is currently in Houston. More information: www.vianneydrama.com.

Here is a list of locations.

It will be at my parish this Sunday evening at 7pm:

Sunday, August 9, 2009 @ 7:00 p.m.
Youth and Family Life Center of St. Theresa Church
115 7th St., Sugar Land, TX 77498
Admission: FREE
All Priests, Religious & Seminarians Welcome as Our Special Guests!
Information, contact the Parish Office at 281-494-1156

I plan to be there. Come on down!

D&C 129: Ask him to shake hands with you

Interesting selection from the Doctrine and Covenants, a work believed by members of the Church of Jesus Christ of Latter-day Saints to be a part of the scriptural canon. I wasn't aware that you could discern good from evil personages using a handshake:

Instructions given by Joseph Smith the Prophet, at Nauvoo, Illinois, February 9, 1843, making known three grand keys by which the correct nature of ministering angels and spirits may be distinguished.

1 There are two kinds of beings in heaven, namely: Angels, who are resurrected personages, having bodies of flesh and bones

2 For instance, Jesus said: Handle me and see, for a spirit hath not flesh and bones, as ye see me have.

3 Secondly: the spirits of just men made perfect, they who are not resurrected, but inherit the same glory.

4 When a messenger comes saying he has a message from God, offer him your hand and request him to shake hands with you.

5 If he be an angel he will do so, and you will feel his hand.

6 If he be the spirit of a just man made perfect he will come in his glory; for that is the only way he can appear

7 Ask him to shake hands with you, but he will not move, because it is contrary to the order of heaven for a just man to deceive; but he will still deliver his message.

8 If it be the devil as an angel of light, when you ask him to shake hands he will offer you his hand, and you will not feel anything; you may therefore detect him.

9 These are three grand keys whereby you may know whether any administration is from God.

I know that Mormons will defend this by asserting their belief in ongoing public revelation, which historic Christianity rejects. Nevertheless, I post this as a contrast. This teaching's assertions are widely different from our belief in the incorporeal nature of angelic beings and the inability of human beings to become angels after reaching some level of spiritual and resurrected exaltation (the theology of the old favorite "It's a Wonderful Life" aside!). The notion appears to have a number of things confused.

JPII and Conscience

"Conscience itself does not create norms but discovers them in the objective order of morality."

So writes Richard Spinello in an HPR article about Pope John Paul II's thought on conscience. Conscience formation is a serious duty, overlooked, I have found, by many in the Church today. I think Spinello captures things well:

The Pope recognized the need for a proper understanding of conscience, and he was concerned with those who sought to undermine the orthodox doctrine of conscience with more subjectivist notions. Not only has this doctrine been distorted by some revisionist theologians, who diminish the moral law’s decisive role in human development, it has also been corrupted in modern culture. In recent centuries the notion of authenticity has displaced the traditional conception of conscience. The person is supposedly guided by an “inner voice” to make authentic moral choices that are consistent with his or her particular value system. Conscience is also equated with a Freudian superego, which makes us aware of superficial and conventional social standards. The pre-cursor of this idea was Nietzsche, who reduced conscience to the sublimation of instinct.

And he's correct, of course. Spinello goes into greater depth in this discussion, and so I would encourage you to read the whole article.

And what is conscience, really? The catechism defines it in a few ways (1778):

Conscience is a judgment of reason whereby the human person recognizes the moral quality of a concrete act that he is going to perform, is in the process of performing, or has already completed. In all he says and does, man is obliged to follow faithfully what he knows to be just and right. It is by the judgment of his conscience that man perceives and recognizes the prescriptions of the divine law.

It is also a place deep within our core in which God speaks. Quoting Newman, the catechism later states that conscience is the "aboriginal Vicar of Christ. (1778)". We are duty bound to obey our conscience.

Yet, what many overlook is that all of this presumes a conscience that has been (and is in the process of being) rightfully formed according to the teachings of the Gospel as handed on to us by Christ and his Church. In other words, conscience is not merely relative to subjective whim or preference or a mere value system we personally hold. Rather, conscience must be guided and formed against an objective standard or measure of truth that is given to us. And we are responsible for this formation -- indeed it is a lifelong task. A few paragraphs later, the Catechism goes into great length about this (1783-1785):

Conscience must be informed and moral judgment enlightened. A well-formed conscience is upright and truthful. It formulates its judgments according to reason, in conformity with the true good willed by the wisdom of the Creator. The education of conscience is indispensable for human beings who are subjected to negative influences and tempted by sin to prefer their own judgment and to reject authoritative teachings.

The education of the conscience is a lifelong task... In the formation of conscience the Word of God is the light for our path; we must assimilate it in faith and prayer and put it into practice. We must also examine our conscience before the Lord's Cross. We are assisted by the gifts of the Holy Spirit, aided by the witness or advice of others and guided by the authoritative teaching of the Church.

Of course, being flawed people, none of this absolutely guarantees that all of our judgments of conscience are correct. But if we are truly serious about following Christ, and we are serious about educating ourselves, as the Catechism says, in studying the Word of God (in Jesus Christ), assimilating it in faith and prayer and putting it into practice with the assistance of grace, then presumably it will become easier to form correct judgments. I can say in my own development as a Catholic that when I entered the church, my conscience was much more loose and confused in its soundness than it is today. I got started rather late.

St. Thomas More

pray for us!

Robert Barron on Caritas in Veritate

Another analysis (albeit brief). Fr. Robert Barron reflects on Caritas in Veritate:


The pope's suggestion of a stronger, reformed united nations, or some entity of nations that has "teeth", should complement the pope's own insistence on the principle of subsidiarity. The pope himself notes this:

In the face of the unrelenting growth of global interdependence, there is a strongly felt need, even in the midst of a global recession, for a reform of the United Nations Organization, and likewise of economic institutions and international finance, so that the concept of the family of nations can acquire real teeth... Such an authority would need to be regulated by law, to observe consistently the principles of subsidiarity and solidarity, to seek to establish the common good, and to make a commitment to securing authentic integral human development inspired by the values of charity in truth. (67)

Aidan Nichols on Caritas in Veritate

Fr. Aidan Nichols, O.P., reflects on the pope's latest encyclical, Caritas in Veritate. Here is an excerpt:

For Benedict, charity needs illumining by both reason and faith (3; 9), two distinct yet convergent ways of knowing. Not surprisingly, then, there is more genuine theological doctrine in the new encyclical. Sometimes it is upfront, sometimes it is expressed in a coded way which is one of the reasons people may find this letter difficult to read - something which certainly could not be said about Paul VI's enviably clear and far more straightforward document. The upfront theology is easy to spot. Benedict's thought about social engagement is Christological and even (54) Trinitarian. Let me take some examples of his Christocentrism, itself a sine qua non of genuinely Christian thought. The "charity in truth" of his title is the human face of the divine person of the incarnate Word (1). It reflects the God who is simultaneously Logos and Agape (3). If "humanism" is what you are looking for, only Christ is the revelation of what humanity is (18), a passage indebted to Pope John Paul II's 1979 letter Redemptor Hominis (which itself initiated a more Christocentric reading of the Second Vatican Council's Pastoral Constitution on the Church in the Modern World, Gaudium et Spes). The Church's social doctrine points, therefore, to the "New Man", Christ "the principle of the charity that 'never ends' " (12).

Like Benedict's earlier letter Spe Salvi (2007), Caritas in Veritate is also eschatological, and this is another litmus test of thoroughly revelation-grounded thinking. If global society could achieve unity and peace it would, to that extent, prefigure the final City of God to which the Church directs her own longing (7). The cosmic nature in which human society is set and which it inevitably transforms will be re-capitulated in Christ at the end of time (48): a difficult concept but essential for any distinctively Christian attitude towards the environment.

What does the pope like?

He likes treating justice as inseparable from charity. He likes an objective account of the common good (not a subjective one based on opinion surveys). He likes human rights if they are fundamental ones that are genuinely linked to virtuous practices, and people recognise the corresponding duties. He likes markets so long as they operate in a humane fashion, and state intervention on condition it doesn't reduce people to passivity by welfarism. He likes helping farmers, whether by introducing new methods or improving traditional ones. He likes scientifically based industry if it is marked by generosity in making know-how available. He likes trade unions and, in general, institutions intermediate between the state and the individual - so long as their goals are genuinely civilising (or, in the case of trade unions, just). He likes ecology when it avoids neo-paganism and incorporates a "human ecology" which, among other things, shuns contraception and abortion, eugenics and euthanasia. He likes globalisation if it leads to a sense of a single worldwide interdependence of people, a kind of secular analogue to the catholicity of the Church.

What doesn't the pope like?

He doesn't like treating technology as the means to utopia, nor deploring it as an interference with our naturally paradisiac condition, à la Rousseau. He doesn't like single-minded entrepreneurs motivated exclusively by the profit motive, nor financiers who juggle with notional assets in pursuit of miracles of unnatural growth. He doesn't like the diversion of aid to improper ends, whether by donors or beneficiaries. He doesn't like treating different cultures as obviously equal in every respect, nor does he like homogenising cultures and making them all the same. He doesn't like the mass media when they don't care a hoot for their possible effects in undermining human dignity.

How are things connnected?

The overall shape they belong with owes something to the more than half-century long concern of the popes with the interplay of "subsidiarity" and "solidarity" in economic and social life: roughly speaking, when to leave people or groups to act alone and when - by appeal to the sovereign - to make the members of a whole society act together. But just as John Paul II liked to filter these ideas through his (philosophical and theological) personalism, so Benedict XVI, without abandoning that personalism, fine-tunes them by reference to his key concept (philosophically and theologically) of relation. This helps him to articulate his master idea in Caritas in Veritate, the idea of a "person-based and community-oriented cultural process of worldwide integration that is open to transcendence" (42).

Read the whole analysis.

No posts?

Yes, I know - I haven't had many posts at all recently. But patience is a virtue, at least I like to think so! I've been a lot more busy at work over the last month, and on top of that, we just returned from a two-week vacation to California. The vacation was nice, and we managed to do a lot within that short time, starting in one end of the state (San Diego) and ending in another (East Bay Area).