Thursday, May 31, 2007

SFX Seminary Academic Prospectus (2007-2008)

UPDATE: '15 STEPS' to Becoming a Seminarian

Here are some pieces of information I've extracted from the local seminary's- St. Francis Xavier Major Seminary- academic prospectus for the year 2007-2008.

Year 1: Initiation Year

A paranomic overview of the Church's teachings complemented with other courses such as language, human and growth development and communication skills.

Year 2-3: Philosophy Year

Understanding Man and the principles of living from a philosophical standpoint. Elementary biblical exegesis of Sacred Scriptures is initiated at this level, including books from the Old and New Testament

Year 3-7: Theology Cycle

Consists of Sacred Scripture and other essential theological subjects such as Dogmatic Theology, Moral Thoelogy, Sacraments, Spirituality and Pastoral Theology.

Admission Criteria

Examinations & Assessments

Courses for 2008

Initiation Year

Philosophy Cycle

Theology Cycle

Let us keep all our Seminarians in our prayers as they continue to discern the Lord's will in their lives. May they be holy and humble priests after the heart of Jesus Christ!

O Lord Jesus Christ, great High Priest, I pray that You call many worthy souls to Your holy priesthood. Enlighten the Bishop in the choice of candidates, the Spiritual Director in molding them, and the professors in instructing them. Lead the seminarians daily in Your unerring footsteps; so that they may become priests who are models of purity, possessors of wisdom and heroes of sacrifice; steeped in humility and aflame with love for God and man; apostles of Your glory and sanctifiers of souls. Amen.

Open to God's call for you? Pray for your own vocation:

God our Father, life is your gift to me. Through baptism, you invite me to share in the gift of my life in service to others. Be with me as I choose each day to show your presence in our world. Give me the courage and generosity to respond to your love, to your call. I pray especially for those who serve you as priests, brothers, sisters, deacons and lay ministers. Keep them close to you. Open the minds and hearts of many other men and women that they may accept your challenge to build the Kingdom. Amen.

Coming up next: What it takes to admitted to the Seminary.

UPDATE: '15 STEPS' to Becoming a Seminarian

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# posted by Vidimusdominum : Thursday, May 31, 2007  0 Comments

Seminary Here I Come......

...... haha. That is what the following quiz I took revealed. Many thanks to Andrew of Unam Sanctam for discovering this quiz. Check out the results:


Religion/Theology

94%

HR/BusinessManagement

88%

History/Anthropology/LiberalArts

88%

Education/Counseling

81%

English/Journalism/Comm

75%

French/Spanish/OtherLanguage

75%

PoliticalScience/Philosophy

69%

Visual&PerformingArts

69%

Psychology/Sociology

69%

Biology/Chemistry/Geology

50%

Nursing/AthleticTraining/Health

31%

Accounting/Finance/Marketing

31%

Physics/Engineering/Computer

13%

Mathematics/Statistics

0%

WHAT MAJOR IS RIGHT FOR YOU?
created with QuizFarm.com



I tag you! Leave a comment here should you have completed it. :)

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# posted by Vidimusdominum : Thursday, May 31, 2007  0 Comments

Tuesday, May 29, 2007

History and Graces received from Altar Serving

(By Seminarian Matthew of A Catholic Life)

For hundreds of years, the usage of altar servers has brought about countless priestly vocations. In the words of the Archbishop of Westminster, Bernard Cardinal Griffen, "To serve at the altar, as to sing in the choir, is next to the priesthood the highest privilege which a human can enjoy. He represents the faithful and takes a most intimate part in the rich treasures of the church's liturgy and ceremonial. Those sacred ceremonies should be carried out with devotion, dignity and attention to detail."

History:

An altar server is a lay assistant to the priest during the Mass or to other members of the clergy in other religious functions including Benediction and Eucharistic Adoration. An altar server is not to be confused with an acolyte. Before the Second Vatican Council, the acolyte was the highest of the minor orders, having duties including the lighting of the altar-candles, carrying the candles in procession, assisting the subdeacon and deacon, and the ministering of water and wine to the priest at Mass. Acolytes wore either the alb or the surplice over a cassock. The order of acolyte was conferred on a seminarian at a minor ordination. After the reforms of the minor orders in 1972, the acolyte survived but became one of two lay ministries (along with that of lector) instead of an order. Today, Indult Catholic societies such as the Institute of Christ the King Sovereign Priest and the Priestly Fraternity of St. Peter are still permitted to ordain seminarians to all the minor orders, including the acolytate. Therefore, the acolyte is not to be confused with the altar server even though the altar server can do the already mentioned duties of the acolyte.

In the post-Vatican II Church, an acolyte has all the responsibilities of an altar server except a few additional ones. The acolyte is also permanent extraordinary minister of Holy Communion and can also be entrusted with celebrating Exposition of the Blessed Sacrament. He is also the only lay minister who can do the purification of the vessels at Mass. Furthermore, an acolyte is given a priority to lead blessing ceremonies (Book of Blessings, Introduction, n. 18). In the absence of both a priest and deacon, the acolyte has priority to lead Sunday Celebrations (Directions for Sunday Celebrations in the Absence of a Priest, 1988, n. 30).

Traditionally, the role of altar server has always been reserved to males and rightfully so. By having males serve at the altar, a young man is better able to discern the priesthood since he is involved with the Liturgy. Personally, I support the return of an all-male group of altar servers for the entire Catholic Church. Some parishes are even returning to the practice of all-male altar servers. Historically, the role of altar server has always been reserved to males. In the Encyclical Allatae Sunt on July, 26, 1755, Pope Benedict XIV stated in paragraph 29:

Pope Gelasius in his ninth letter (chap. 26) to the bishops of Lucania condemned
the evil practice which had been introduced of women serving the priest at the
celebration of Mass. Since this abuse had spread to the Greeks, Innocent IV
strictly forbade it in his letter to the bishop of Tusculum: "Women should not
dare to serve at the altar; they should be altogether refused this ministry." We
too have forbidden this practice in the same words in Our oft-repeated
constitution Etsi Pastoralis, sect. 6, no. 21."
In 1970 the Vatican condemned female altar serving in Liturgicae instaurationes as well as in 1980's Inaestimabile donum. Not until a circular letter from the Congregation for Divine Worship and the Discipline of the Sacraments to presidents of episcopal conferences on March 15, 1994, did the Vatican officially allow female altar serving.

Graces:

To serve at the altar as an altar server is one of the greatest sources of graces. The altar server assists the priest at the Sacred Liturgy; he is privileged to walk into the sanctuary. Remember, the Mass is the Sacrifice of Calvary. It is not a memorial but rather the Mass truly is the Sacrifice of Calvary. For that reason, all altar servers must display the utmost respect and reverence. For example, each and every single time that the server walks past the Tabernacle, he is to genuflect on his right knee to our Lord who is truly present in the Eucharist.

All altar servers must listen attentively during the Mass and should remain in a state of prayer with their hands in a prayer position. Talking amongst each other is absolutely forbidden. Likewise, all altar servers should wear proper shoes and never flip-flops, sandals, boots, or gym shoes. An altar servers must also learn the proper name to all of the items used during the Liturgy. Such items are listed at the bottom of the webpage of the Altar Server Manual. Altar Servers must ensure that no particle of Our Lord's Body or Blood falls to the ground. With the use of the paten, altar servers perform an extremely important sacred ministry. They must ensure that no particle of the Eucharist is desecrated accidentally at any portion during the Mass. Furthermore, altar servers must know the basic prayers of the Mass at least in the vernacular and perhaps some of them in Latin. The altar server must have a basic understanding of the Catholic Faith and understand the Sacraments, especially the Eucharist.

To all altar servers, please take these suggestions to heart. I strongly suggest you read the words expressed on the article Advice for Altar Servers. Remember, as an altar server, you stand next to the priest who stands at the Cross of Calvary. At the Consecration, you stand near the altar on which the Bread and Wine become Jesus Christ. You should humble yourself and bow your head before the power of God. You are assisting at the Holy of Holies. Display reverence and worship Our God. Undoubtedly, altar servers receive countless blessings from Almighty God from serving devoutly at Mass. Even attending Holy Mass is the source of numerous graces. It is certainly more grace-filled for altar servers.

Prayer before Serving:

Heavenly Father, we ask your blessing upon us, that we may serve at your altar with reverence, attention, and love, in order to draw others to do the same. We ask this through Christ our Lord. Amen.

Additional Information:


"To serve is beautiful,but only if it is done with joy
and a whole heartand a free mind." Pearl S. Buck

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# posted by Vidimusdominum : Tuesday, May 29, 2007  2 Comments

Sunday, May 27, 2007

Oueen of May

Pentecost Sunday marks the end of Eastertide and brings us closer to the new month of June. However, I cannot allow May to pass without giving a loving tribute to our Blessed Mother, the “Queen of the May”. A holy Jesuit wrote nearly 70 years ago, “All year long the hearts of Catholics are united to the heart of Mary. Each day has its Ave, its Rosary; each month is graced with some special feast in her honor. But May is especially the month of Our Lady.”

There is something about this great Mother of ours pulls at the heartstrings, and, more importantly, the deepest parts of the souls of her children. She is always calling us to new conversion, greater love of her Son, more sincere charity towards our neighbor.

Thank you Mother!

Heavenly Father, we thank you with all our heart for giving us Mary, to be our Mother. She is so loving, so thoughtful, so understanding and so kind. We thank you for her. Amen.

Do pen you testimonial(s), if any, in the comment box.

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# posted by Vidimusdominum : Sunday, May 27, 2007  0 Comments

PENTECOST SUNDAY

VENI CREATOR SPIRITUS

Our Lord, being sitted on the right hand of God, sent, as He promised, the Holy Ghost upon the Apostles, who, after His Ascension, continued in prayer at Jerusalem, in the company with the Blessed Virgin Mary, awaiting the fulfillment of His promise.

Let us in like manner with the Church: "Come O Holy Ghost, fill the hearts of Thy faithful and kindle in them the fire of Thy love."

Acts 2:2, 4 "SUDDENLY there came a sound from heaven, as of a mighty wind coming where they were sitting, alleluia: and they were filled with the Holy Ghost, speaking the wonderful works of God, alleluia, alleluia"

Acts 2:2, 4 "FACTUS est repente de coelo sonus, tamquam advenientis spiritus vehementis, ubi erant sedentes, alleluia: et repleti sunt omnes Spiritu Sancto, loquentes magnalia, alleluia, alleluia."

Dear friends, may the infusion of the Holy Ghost, cleanse our hearts and render them fruitful by the inward sprinkling of His dew. Amen.

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# posted by Vidimusdominum : Sunday, May 27, 2007  0 Comments

Tuesday, May 22, 2007

Protestant 'Liturgy'... In Bad Taste

My hair stood at once upon viewing this video:

The clip is from the Protestant Megachurch, City Harvest, Easter 2007 Service/Celebration.

Now, compare that to the ancient proclaimation of the Roman Catholic Church- the Exultet:

Here's the text to the Exultet:

Rejoice, heavenly powers! Sing, choirs of angels!
Exult, all creation around God's throne!
Jesus Christ, our King, is risen!
Sound the trumpet of salvation!

Rejoice, O earth, in shining splendor,
radiant in the brightness of your King!
Christ has conquered! Glory fills you!
Darkness vanishes for ever!

Rejoice, O Mother Church! Exult in glory!
The risen Savior shines upon you!
Let this place resound with joy,
echoing the mighty song of all God's people!

My dearest friends,
standing with me in this holy light,
join me in asking God for mercy,

that he may give his unworthy minister
grace to sing his Easter praises.

Deacon: The Lord be with you.
People: And also with you.
Deacon: Lift up your hearts.
People: We lift them up to the Lord.
Deacon: Let us give thanks to the Lord our God.
People: It is right to give him thanks and praise.

It is truly right
that with full hearts and minds and voices
we should praise the unseen God, the all-powerful Father,
and his only Son, our Lord Jesus Christ.

For Christ has ransomed us with his blood,
and paid for us the price of Adam's sin to our eternal Father!

This is our passover feast,
when Christ, the true Lamb, is slain,
whose blood consecrates the homes of all believers.

This is the night
when first you saved our fathers:
you freed the people of Israel from their slavery
and led them dry-shod through the sea.

This is the night
when the pillar of fire destroyed the darkness of sin!

This is night
when Christians everywhere,
washed clean of sin and freed from all defilement,
are restored to grace and grow together in holiness.

This is the night
when Jesus Christ broke the chains of death
and rose triumphant from the grave.

What good would life have been to us,
had Christ not come as our Redeemer?
Father, how wonderful your care for us!
How boundless your merciful love!
To ransom a slave you gave away your Son.

O happy fault,
O necessary sin of Adam,
which gained for us so great a Redeemer!

Most blessed of all nights,
chosen by God to see Christ rising from the dead!

Of this night scripture says:
"The night will be as clear as day:
it will become my light, my joy."

The power of this holy night dispels all evil,
washes guilt away, restores lost innocence,
brings mourners joy;
it casts out hatred, brings us peace,
and humbles earthly pride.

Night truly blessed when heaven is wedded to earth
and man is reconciled with God!

Therefore, heavenly Father,
in the joy of this night,
receive our evening sacrifice of praise,
your Church's solemn offering.

Accept this Easter candle,
a flame divided but undimmed,
a pillar of fire that glows to the honor of God.

(For it is fed by the melting wax,
which the mother bee brought forth
to make this precious candle.)

Let it mingle with the lights of heaven
and continue bravely burning
to dispel the darkness of this night!

May the Morning Star which never sets
find this flame still burning:
Christ, that Morning Star,
who came back from the dead,
and shed his peaceful light on all mankind,
your Son, who lives and reigns for ever and ever.
Amen.

A beautiful composition, as compared to City Harvest's, "Jesus must be superman... etc..."

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# posted by Vidimusdominum : Tuesday, May 22, 2007  4 Comments

Latvia & Liturgical Reform

(via Cardinal Rating)

In a recent 'Catholic World Report' interview (extracts from which appear below), Cardinal Janis Pujats, Archbishop of Riga, Latvia, explained how the post-Vatican II changes in the liturgy were implemented in his country without the range of problems which have been encountered in other parts of the Catholic world.

(AD2000, May 2003) By 1972 we had the new Missal in Latvia, but it was not yet translated. We celebrated the Novus Ordo in Latin, so the people did not notice much change.

So we were already celebrating the liturgy according to the Roman Missal, in Latin. We read the Gospel in Latvian. If the entire Mass had been in Latvian, then maybe we would have faced towards the people. But we used Latin, and we couldn't "talk to them" in Latin, so there was no particular point in turning towards the people.

Consequently we did things in a step-by-step fashion. First we did the Mass in Latin. Then we started to translate the Lectionary. Finally we translated the whole Missal. When we were done with this, we turned towards the people for the Liturgy of the Word.

In the Liturgy of the Word, we are talking to the people, and they are listening to the Word of God. So at that point we should face them. But even today, after we are finished "talking to the people," we turn to the altar to prepare the elements and so forth.

We are not hurrying to turn around the altars. When we build smaller churches, even today, I do not have the altar built out from the wall. This is not a particularly significant matter. The Pope himself turns his back to the people in his own chapel.

The Second Vatican Council does not require facing the people, and I was fully aware of this. According to Vatican II, if it is better to face the people, then the priest should do so; if not, one can celebrate Mass in the old manner.

I think that the criticism [by Western liturgists of Eastern Europe's 'backwardness' in liturgical renewal, e.g., priests celebrating Mass with their backs to the people] is unjustified. These critics see only the outward appearance; they see that the altar has not been turned around. They ignore all the rest of the liturgical reform to focus on this one thing. But liturgical reform touches all of the Mass. There is a very significant difference between the texts of the Tridentine Missal and the texts that are given to us now.

I do not look upon it as an offence to anyone that the priest stands facing the altar to celebrate Mass, even in the Novus Ordo. The Pope knows that we are not in any particular rush to change this. When you make such a change, some people like it and some people don't, so you stir up controversy.

Our liturgical reforms, on the other hand, have been going on for 30 years, and the people do not feel any negative effects from the changes, because of the way they have been introduced and administered. The people are at peace.

Extremes

What happened outside Latvia happened rather quickly. The Council was not to blame, but the liturgical translators were at fault. The Council was not radical, but when the liturgists began formulating changes, all sorts of extremes emerged. They confused people's minds by what they did.

And we can even boast that our slow liturgical reform preserved old traditions that have been lost elsewhere. I am thinking in particular of the tabernacle in the centre of the altar, with the Eucharist as the centre of the church rather than somewhere off to the side, and the confessionals.

I myself have seen (I will not say in what country) the tabernacle on the floor - in a corner on the floor. That is no way to honour Jesus in the Blessed Sacrament. I have seen an altar that has been erected from left-over logs: big split logs, placed cross-wise; and across these planks they put a tablecloth to cover it. And this was not in a mission territory, but in a traditionally Catholic country! So the fact that the Eucharist is still in the centre is the primary thing which we have preserved.

The other important thing that we preserved is the confessional. We have not taken them out of the churches, and therefore we have not shortened the lines of penitents. The confessionals are a sort of visible advertisement. The people are already in lines, and so someone who is fearful of going to confession will look at the lines and see that they are very long, and that makes it easier for him to get in line. No one whose faith is shaky will go by himself, and ask individually to see a priest for confession; instead, he will not go to confession at all.

Of course there is another big problem: that in many countries people have the idea that confession is no longer necessary. The result is that today, in many places, few people go to confess their sins, but they all go to Communion. I look on this as the biggest mistake that "reformers" have made. When they lifted the people onto their feet it was apparent to me that it would take two generations to get them back on their knees. And to get them to go to confess their sins, to make their individual confessions, after they have tossed that practice aside - I doubt that can be done.

But with us, individual confession has remained the norm. We have never given general absolution - that is to say, absolution for the whole congregation. That practice is for extreme circumstances, and with the obligation for individual confession later. It is better to go straight to the individual confession. If the people are already accustomed to that practice, then it is better to keep it. We look upon that as a matter in which Westerners can learn something from us.

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# posted by Vidimusdominum : Tuesday, May 22, 2007  5 Comments

SFX Vocation Retreat: Testimonial & Thanksgiving


+ JMJ

It has been a while since I returned from the Major Seminary Vocation Retreat, here's a short testimonial and thanksgiving letter:

Praised be the God and Father of our Lord Jesus Christ who has blessed us with every spiritual blessing in the beloved!

Father Rector, William Goh, mentioned in his first talk during the retreat that there must have been an impetus- divine or otherwise- that made all of us sign up for and attend the retreat. I think he is very right. Thorugh the illumination of the Holy Spirit, we have been blessed with the Lord's sanctifying grace; making us worthy spend an entire weekend basking in His presence.

Faithful readers of this blog, Deo Juvante, and Holy Vocations, would know my impetus for signing up for the retreat; so I shan't dwell on it here...

I've visited the Major Seminary, the Redemptorist Seminary, as well as the Carmelite Friar's Monestary on several occassions. Each time, it is a sense of peace and belonging. The fraternal warmth and charity displayed by both the brothers and formators have made my stays very pleasant. Time and time again as I vist the Seminary, I feel a sense of affirmation and belonging. How many people are likely to feel the same? I mean, being 'isolated' in the forests of Ponggol.

Before the retreat as I was discerning the chrisms, I didn't know if what appealed to me was due to my personal want(s) or desire(s), or if it was something that God wanted. It has been hard for me to discern between what God wants and what I am so attracted to personally. Therefore, it was by providence that Fr. William Goh shared some information that allayed some of my confusion(s) and mixed feelings.

After the retreat, I was affirmed that (those who read my post 'Fiat Volunta Tua' would have come across the following quote) "the priesthood is not for us or for our personal satisfaction and delight. Rather, it is for the service of the Church and souls: God calls men to be priests so that he will be able to make himself present "in the flesh" in the Eucharist for all who need him. He makes men priests so that all who need their sins forgiven can go to them and be cleansed of their sins. He makes men priests so that the sick can be strengthened with the Sacraments, so that his word will be preached, so that people will receive hope and be renewed through their work and service... He makes priests so that the poor and abandoned may be administered to.

Therefore, I shouln't let my own emotions get in the way of my discernment.

I would like to thank:

To quote Dominic Hutt (one of the retreatants) in his testimony, may we all someday "sing praises and walk through those seminary doors".

Amen. So I hope. So may it be.


Pro Eccelesia et Pontifice,
J-PDM
St. Rita of Cascia

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# posted by Vidimusdominum : Tuesday, May 22, 2007  3 Comments

Friday, May 18, 2007

Pentecost: Novena to the Holy Ghost


Dear friends, let us recite this Novena in honour of the Holy Spirit together on Saturday, 19th of May '07. In one voice, let us lift up the intentions of the Holy Father and pray for an increase of vocations to the priesthood and religious life.

Opening Prayers

Gloria Patri, et Filio et Spiritui Sancto,
Sicut erat in principio, et nunc et semper, in saecula seculorum. + Amen.

Veni, Sancte Spiritus
Mentes tuorum visita,
Imple superna gratia,
Quae tu creasti, pectora....

V/ Emitte Spiritum tuum et creabuntur.
R/ Et renovabis faciem terrae.

- or -

Glory be to the Father and to the Son and to the Holy Spirit, As it was in the beginning, is now and ever shall be, world without end. + Amen

Come, Holy Spirit, Creator, come
From thy bright celestial throne!
Come take possession of our souls,
And make them all thine own! …

V/ Send forth thy Spirit, and they shall be created.
R/ And thou shalt renew the face of the earth.


Invocation

Psalm 103:30

- or -

Come, Holy Spirit, fill the hearts of thy faithful, and kindle in them the fire of thy love. Amen.

V/ Send forth thy Spirit, and they shall be created:
R/ And thou shalt renew the face of the earth.

(Pope Pius X, May 8, 1907)


Let us pray:

O God, thou has taught the hearts of the faithful by the light of the Holy Spirit, grant that by the gift of the same Spirit we may be always truly wise and ever rejoice in His consolation. Through Christ our Lord. + Amen


Prayers for The Gifts of the Holy Spirit

Day One (19/5) - Spirit of Wisdom, preside over all my thoughts, words and actions, so that in all things I may love God for His own sake above all things. Amen.

V/ Holy Mary, Seat of Wisdom,
R/ Pray for us.

Day Two (20/5) - Spirit of Understanding, teach and enlighten me, so that I may never waver in my faith, but enjoy true peace of mind and heart.

V/ Holy Mary, Queen of Peace,
R/ Pray for us.

Day Three (21/5) - Spirit of Knowledge, teach me how to look at things in their true light, so that I may not be bound by earthly attachments, but ever rejoice in thy heavenly comforts.

V/ Holy Mary, Cause of our Joy,
R/ Pray for us.

Day Four (22/5) - Spirit of Counsel, grant that I may always seek thy guidance, that my thoughts and actions may be informed by good judgment, and that whenever my advice is sought by others, it will be offered with kindness, prudence, truth, and in accordance with God’s will.

V/ Mother of Good Counsel,
R/ Pray for us.

Day Five (23/5) - Spirit of Fortitude, strengthen my weakness, so that I may never be discouraged by obstacles in the path of holiness and virtue, but may willingly accept the trials and difficulties of this life.

V/ Holy Mary, Queen of Matyrs,
R/ Pray for us.

Day Six (24/5) - Spirit of Piety, implant in my soul filial love toward God my heavenly Father, and brotherly love for all, so that I may delight in the service of God and my neighbor.

V/ Mother of God, our Mother,
R/ Pray for us.

Day Seven (25/5) - Spirit of Holy Fear, keep me mindful of the infinite Majesty of God, keep me from all selfish desires and evil actions, that I may humbly serve God and others with a clean heart and clear mind.

V/ Immaculate Mary, Help of Christians,
R/ Pray for us.

Day Eight (26/5) - O Divine Comforter, we come to thee in our trouble and distress. In the name of Jesus, our Redeemer, come to our assistance and console us in all our trials and sufferings. Amen.

Day Nine (Pentecost Sunday: 27/5) - Holy Spirit, Spirit of Truth, come into our hearts; give to all people the brightness of thy light, that they may be pleasing to thee in the unity of faith. Amen.

(Pope Leo XIII, July 31, 1897 )


Concluding Prayers

For all who work for the Church:

O Holy Spirit, Creator, graciously aid and inspire those who are engaged in fulfilling the mission of the Church, who work to build thy Kingdom by teaching and evangelizing others. Grant that by thy supernal power, they may be strengthened and confirmed against the assaults of the Enemy. By thy mercy and grace, renew the spirit of thy servants to whom thou hast entrusted this labor, that in thee all their works may glorify the Father and His only begotten son, Christ our Lord. + Amen.

Saint Augustine’s Prayer to the Holy Spirit:

Holy Spirit, powerful Consoler, sacred Bond of the Father and the Son, sweet Hope of the afflicted, Descend this day into my heart and establish therein thine amiable empire. Enkindle in my soul — alas! so tepid! — the salutary flames of thy love, that I may be inflamed and that my soul and body may be subject to thee. I believe that when thou dwellest in us, thou dost prepare a dwelling for the Father and the Son. Deign then to come to me.

Come, O sweet Consoler of abandoned souls!

Come, O Protector of those who are in need!

Succor of the afflicted, come and purify me; suffer no evil desire to take possession of me; heal all my wounds.

Come to me, Strength of the weak, Support of the wavering;

Come to me, O thou who lovest the humble and resistest the proud;

Come to me, Hope of the needy, Father of orphans;

Come to me, Star that guidest the mariner in his way, and offerest a secure harbor to the shipwrecked;

Come to me, True glory of the living, sole hope of the dying;

Make me all that thou wishest me to be, and conduct me by thy grace, so that I may be ever pleasing to thee. Amen.


Closing Prayer

May the power of the Holy Spirit ever be with us, we beseech thee, O God. Cleanse our hearts and save us from all dangers; through our Lord Jesus Christ, who with thee and the Holy Spirit liveth and reigneth, one God, world without end. + Amen.


Hymn: Come Holy Ghost

Come Holy Ghost, Creator Blest,
And in our hearts take up thy rest,
Come with thy grace and heavenly aid
To fill the hearts which thou hast made.

O Comforter, to thee we cry,
Thou heavenly gift of God most high!
Thou font of life and fire of love
And sweet anointing from above.

Drive far away our deadly foe,
And peace for evermore bestow;
If thou be our preventing guide,
No evil can our steps betide.

Praise we the Father and the Son,
And Holy Spirit, Three in one;
And may the Son on us bestow
The gifts that from the Spirit flow. Amen.


Acknowledgements:
Adoremus

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# posted by Vidimusdominum : Friday, May 18, 2007  0 Comments

Thursday, May 17, 2007

Amantissimi Redemptoris

"Nothing is greater or holier than the unbloody sacrifice of the Mass, in which the body and blood of Christ are offered to God for the salvation of all. Holy Mother the Church has always been careful and diligent in order that the Mass be celebrated by priests with clean and pure hearts. It should be celebrated with the proper splendor of sacred ceremonies and rites so that the greatness of this mystery will shine forth all the more even from external appearances. This will also arouse the faithful to the contemplation of divine things hidden in such an admirable and venerable sacrifice. And with like solicitude and devotion, the same most holy Mother has never ceased to urge, exhort, and influence her faithful sons to frequently attend this divine sacrifice with due piety, veneration and devotion. She teaches that they must at all cost be present at it on all holy days of obligation, with their minds and eyes religiously intent on that from which the divine mercy and an abundance of all good things might be acquired." (Bl. Pius IX AMANTISSIMI REDEMPTORIS).

Certainly not what I experienced at a certain western district parish this evening.

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# posted by Vidimusdominum : Thursday, May 17, 2007  1 Comments

Rev. Fr. Andrzej Przybylski on the Black Cassock


(My emphasis added)

The day when I received a priestly dress was a unique event for me. Although I did not become a priest then (actually we received cassocks at our III year of studies in the seminary), we belonged to clergy in the eyes of the world and people. It was a marvellous day! Some people began greeting Christ when they saw me, and they began sharing their problems. Thanks to the cassock I became a visible sign of a special belonging to God. Therefore, I support the defenders of clerical clothing and although I know that it is not true that 'clothes make the man' I miss the times when wearing a cassock was a normal and daily habit. I like wearing my cassock very much.

Naturally, in the first centuries of Christianity (for over four centuries) priests wore the same clothes as ordinary people. The tunics were normal clothes. When it was fashionable to wear shorter robes some priests kept tunics, and thus they stood out from other people. The Synod of Braga, AD 572, ordered priests to wear different clothes when they went out. The tradition of wearing cassocks was established over a very long period. At the turn of the 15th and the 16th centuries there was a custom of wearing robes called 'révérend' (the word derives from Romance languages). In those times men used to wear robes, especially the gentry liked wearing long dresses: the zupan (a long coat lined with cloth of gold) and the kontusz (an overcoat with split sleeves) and belts. The clerical clothing was established in the 17th and the 18th centuries. The colour of the cassock was connected with the hierarchy of clergy, which has remained up till now: the pope wears a white cassock, cardinals wear red (scarlet) ones, bishops wear amaranth red ones and priests wear black ones. You are right that black is associated with sorrow but in the case of priestly robe this colour has another symbolic meaning. A black cassock is to remind a priest that he 'dies to the world' every day and immerses in eternity. Blackness also symbolizes giving up bright colours and thus giving up what the world brings, its glittering, honours and entertainment.

The clerical collar is an important item of clerical clothing. Our students used to ask me: why is this white belt on you neck called a clerical collar although it is not colourful (in Polish 'koloratka' means colourful)? The word derives from Latin collare meaning a collar (also called a dog collar). A white collar on a priest's neck should remind him of a ring and collar - his marriage to Christ and to the Church and giving his freedom to Christ, thus letting him control his life. We, priests, wear a collar because we want to be directed by Christ in all things. Please notice that our collars are white as opposed to our cassocks. In the background of a black robe it is a symbol of the light of resurrection. We go through the world giving up baubles and colours, living the hope of participation in the brightness of resurrection. This white collar in the background of our black dress is actually a sign of our desires and aspirations.

See how meaningful our robes are and therefore I am sad to see that priests wear cassocks less and less frequently since a cassock itself has proclaimed the most important truths of our faith. And by the way, we, priests, wear trousers under the cassock and it is not a rule that every cassock has 33 buttons.

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# posted by Vidimusdominum : Thursday, May 17, 2007  0 Comments

Wednesday, May 16, 2007

The Pre-Conciliar Church: Dull?

What is our identity as latin-rite Roman Catholic?


A good friend told me this morning that "the pre conciliar Church was dull". This has left an uneasy feeling in me...

Now, the Oxford Wordpower dictionary defines the word 'dull' as "not interesting or exciting; boring" How could the Church have been dull?

Our forefathers never asked themselves, "Why am I Catholic?" Why? Becasue, the Church before the Second Vatican Council tended to identify Catholicism and Roman Catholicism. Those who were raised before the council were given a strong sense of identity. Holy Mother Church in her wisdom nutured and sustained her flock with maternal affection. Catholicism was more than a religion, it was an entire system of thinking, behaving, and even feeling. You could leave the Church but you'd not be able to change the way you ha been taught to view the world, God and even religion.

Today, many young Catholics do not have nearly the sense of identity their parents did. Ask the youth in your parish and they wouldn't be able to tell you the difference between their Church and the ones their Protestant friends go to. Thus, the question, "Why am I Catholic" will inevitably return during their adulthood. Many will face dilemas; some may question the authority, others may leave the Church, et cetera...

Ask any Catholic what the Mass is, many will tell you that it is just a celebration. Indeed it is, however, isn't it more than a celebration? The Mass is also a sacrifice. When the sacrificial nature of the Mass is taken away, we'd be like any other (liturgical) protestant church. Though in principle today's Catholics have greater access to the inner meaning of the Mass, do we understand the spiritual benefits that can be obtained behind it?

Where has the Catholic- or rather 'latin rite Roman Catholic'- identity gone to?

Surely, there must have been something interesting or exciting that gave rise to such a strong sense of Catholic identity...

Was it the (Latin) Tridentine Masses? Maybe, but I think no one should wish to return to the days when many priests seemed to rush through a mumbled Mass as quickly as possible (I'm thinking of Low Masses here), the congregation indeed present mainly as spectators.

Was is something else? Could it have been the fact that the pre-concilar view of the Church focused more on the importance of a universal rite of Mass and eccelesial tradition rather than on local churches, on other rites and other ecclesial traditions (Eastern Catholic Churches)?

Frankly I do not have an answer as to whether or not the pre-conciliar Church was dull or exciting.

But, judging a tree by it's fruits, it coundn't have been dull: Just count the number of ordinary Catholics who became saints, the large number of priestly and religious vocations, the strong weekly Mass attendance, the long confession lines, the unchanging Latin Mass and Sacraments, the statues of saints and our Blessed Mother, clerical clothing and religious dress, ridgid adherence to Church's laws, unswerving obedience to the Pope, et cetera... The is evidence that there must have been something 'exciting' that kept the Church alive and robust.

Then again, Christ's guarantee that the gates of hell will not prevail against his Church does not, as has often been pointed out, mean that the Church necessarily flourishes in ways which can be discerned with the human eye.

The answer will be left open. Let me know what you think. Do read 'Notes of the True Church: Extra Ecclesiam Nulla Salus', a possible significant contribution to Catholic identity.

I apologise for the parts in which I rant.

Perhaps there is a need for a Thrid Vatican Council?

"Conservative Catholic ask why the Chruch is giving up so much so fast,
liberal Catholics ask why the Church is not changing faster" Joseph Martos


Pro Eccelesia et Pontifice,
Deo Juvante
Feast of the Ascension of the Lord 2007

Acknowledgements/Bibliography:
Rev. Fr. Richard Rohr, Joseph Martos, James Hitchcock

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# posted by Vidimusdominum : Wednesday, May 16, 2007  0 Comments

Monday, May 14, 2007

Problems with Blogger

Is anyone else having a problem with Blogger?

Currently, I am not able to access anything in the toolbar.

Anyone with advice?

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# posted by Vidimusdominum : Monday, May 14, 2007  2 Comments

About Me Meme

I've been taged by Nicholas from Mysterium Fidei and Mark from Exurge Domine to share more about myself...

1. Male or Female: Male
2. Married or Single: Single
3. Dream Vacation: Rome!
4. Birthplace: Singapore
5. Current Hometown: Katong, Singapore
6. Someone you wish to meet: His Holiness
7. Biggest “pet-peeve”: Irreverence and God-indifference
8. Favorite Religous Devotion: Liturgy of the Hours
9. Favorite Saint: Mary Mother of God, Saint Teresa of Lisieux
10. Favorite Sport: Cycling
11. Favorite Food: Hot-plate Egg Toufu
12. Tridentine or Pauline: Both
13. Education type: Polytechnic
14. Ever been in car accident: Yes
15. Ever seen Pope in person: No
16. Second Language: Mandarin, Malay, Dialects- Hokkien, Khek (All Rudimentary)
17. Last Movie you saw in theatres: Spider Man 3
18. Favorite Blog: NA

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# posted by Vidimusdominum : Monday, May 14, 2007  0 Comments

Christ's Representative

By Rev. Fr. Marcial Maciel, LC

Because the image of the priest has been thoroughly disparaged in popular culture, many Catholic parents have a distorted opinion of the clergy. We have seen how systematic campaigns, orchestrated by certain groups with the help of the mass media, ridicule religious conviction in general and often strive to portray the Catholic priest as an absurd or irrelevant individual. Perhaps this explains why each year we witness the loss of promising vocations due to the inexplicable resistance of some parents who oppose their sons’ priestly calling.

Therefore, it is important that you promote an appreciation for the priest as Christ’s representative among men. Thankfully, there already exists among numerous families a sincere respect for the priest and an esteem for the priestly vocation. Frequently, I meet young couples who express their hope of having one or more of their sons become priests. Yet this work must continue if we wish to offset the attacks which the priesthood suffers today attacks which damage the Church by tearing down the image of the priest in the eyes of the Catholic faithful.

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# posted by Vidimusdominum : Monday, May 14, 2007  0 Comments

Pope Answers Seminarians

Answers Benedict XVI gave to questions posed by seminarians of the Roman Major Seminary

Gregorpaolo Stano, Diocese of Oria (First-Year Philosophy): Your Holiness, ours is the first of two years dedicated to discernment, during which we are taught to make a profound personal examination. It is a tiring exercise for us, because the language of God is special, and only those who are attentive are able discern it among the thousands of voices clamoring inside us. We are asking you, therefore, to help us to understand how God talks in practice and what clues he gives you in his private pronouncements?

Pope Benedict XVI: As a first word, a "thank you" to Monsignor Rector for his address. I am already curious to read that text you will be writing and also to learn from it. I am not sure whether I can clarify the essential points of life in the seminary, but I shall give it a try.

Now, for the first question: how can we distinguish God's voice from among the thousands of voices we hear each day in our world. I would say: God speaks with us in many different ways. He speaks through others, through friends, parents, pastors, priests. Here, the priests to whom you are entrusted, who are guiding you.

He speaks by means of the events in our life, in which we are able to discern God's touch; he speaks also through nature, creation, and he speaks, naturally and above all, through his Word, in Sacred Scripture, read in the communion of the Church and read personally in conversation with God.

It is important to read Sacred Scripture in a very personal way, and really, as St Paul says, not as a human word or a document from the past as we read Homer or Virgil, but as God's Word which is ever timely and speaks to me. It is important to learn to understand in a historical text, a text from the past, the living Word of God, that is, to enter into prayer and thus read Sacred Scripture as a conversation with God.

St Augustine often says in his homilies: I knocked on various occasions at the door of this Word until I could perceive what God himself was saying to me. It is of paramount importance to combine this very personal reading, this personal talk with God in which I search for what the Lord is saying to me, and in addition to this personal reading, reading it in the community is very important because the living subject of Sacred Scripture is the People of God, it is the Church.

This Scripture was not simply restricted to great writers -- even if the Lord always needs the person and his personal response --, but it developed with people who were traveling together on the journey of the People of God and thus, their words are expressions of this journey, of this reciprocity of God's call and the human response.

Thus, the subject lives today as it lived at that time so that Scripture does not belong to the past, because its subject, the People of God inspired by this same God, is always the same, and therefore the Word is always alive in the living subject.

It is consequently important to read Sacred Scripture and experience Sacred Scripture in the communion of the Church, that is, with all the great witnesses of this Word, beginning with the first Fathers and ending with today's Saints, with today's Magisterium.

Above all, it is a Word that becomes vital and alive in the Liturgy. I would say, therefore, that the Liturgy is the privileged place where every one of us can enter into the "we" of the sons of God, in conversation with God. This is important. The Our Father begins with the words: "Our Father"; only if I am integrated into the "we" of this "Our" can I find the Father; only within this "we", which is the subject of the prayer of the Our Father, do we hear the Word of God clearly.

Thus, this seems to me most important: the Liturgy is the privileged place where the Word is alive, is present, indeed, where the Word, the Logos, the Lord, speaks to us and gives himself into our hands; if we are ready to listen to the Lord in this great communion of the Church of all times, we find him. He opens the door to us little by little.

I would say, therefore, that this is the focus for all the other points: we are personally directed on our journey by the Lord, and at the same time we live in the great "we" of the Church, where the Word of God is alive.

Moreover, other points are associated with it: listening to friends, listening to the priests who guide us, listening to the voice of today's Church; hence, listening to the voice of the events of this time and of creation which become decipherable in this profound context.

To sum up, therefore, I would say that God speaks to us in many ways. It is important to be in the "we" of the Church, in the "we" of the life of the Liturgy. It is important that I personalize this "we" in myself; it is important to be attentive to the other voices of the Lord, also letting ourselves be guided by the people who have experience of God, so to speak, and help us on this journey, so that this "we" becomes my "we", and I become one who truly belongs to this "we".

Thus, discernment grows, and personal friendship with God grows, the capacity to distinguish God's voice among the thousands of voices of today, which is always present and always speaks with us.

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# posted by Vidimusdominum : Monday, May 14, 2007  0 Comments

The Clergy Shortage and the Pastoral Care of Vocations

Taken from Sacramentum Caritas

In the light of the connection between the sacrament of Holy Orders and the Eucharist, the Synod considered the difficult situation that has arisen in various Dioceses which face a shortage of priests. This happens not only in some areas of first evangelization, but also in many countries of long-standing Christian tradition. Certainly a more equitable distribution of clergy would help to solve the problem. Efforts need to be made to encourage a greater awareness of this situation at every level. Bishops should involve Institutes of Consecrated Life and the new ecclesial groups in their pastoral needs, while respecting their particular charisms, and they should invite the clergy to become more open to serving the Church wherever there is need, even if this calls for sacrifice. (78) The Synod also discussed pastoral initiatives aimed at promoting, especially among the young, an attitude of interior openness to a priestly calling. The situation cannot be resolved by purely practical decisions. On no account should Bishops react to real and understandable concerns about the shortage of priests by failing to carry out adequate vocational discernment, or by admitting to seminary formation and ordination candidates who lack the necessary qualities for priestly ministry (79). An insufficiently formed clergy, admitted to ordination without the necessary discernment, will not easily be able to offer a witness capable of evoking in others the desire to respond generously to Christ's call. The pastoral care of vocations needs to involve the entire Christian community in every area of its life. (80) Obviously, this pastoral work on all levels also includes exploring the matter with families, which are often indifferent or even opposed to the idea of a priestly vocation. Families should generously embrace the gift of life and bring up their children to be open to doing God's will. In a word, they must have the courage to set before young people the radical decision to follow Christ, showing them how deeply rewarding it is.

Gratitude and hope

Finally, we need to have ever greater faith and hope in God's providence. Even if there is a shortage of priests in some areas, we must never lose confidence that Christ continues to inspire men to leave everything behind and to dedicate themselves totally to celebrating the sacred mysteries, preaching the Gospel and ministering to the flock. In this regard, I wish to express the gratitude of the whole Church for all those Bishops and priests who carry out their respective missions with fidelity, devotion and zeal. Naturally, the Church's gratitude also goes to deacons, who receive the laying on of hands "not for priesthood but for service." (81) As the Synod Assembly recommended, I offer a special word of thanks to those Fidei Donum priests who work faithfully and generously at building up the community by proclaiming the word of God and breaking the Bread of Life, devoting all their energy to serving the mission of the Church. (82) Let us thank God for all those priests who have suffered even to the sacrifice of their lives in order to serve Christ. The eloquence of their example shows what it means to be a priest to the end. Theirs is a moving witness that can inspire many young people to follow Christ and to expend their lives for others, and thus to discover true life.

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# posted by Vidimusdominum : Monday, May 14, 2007  0 Comments

Monday, May 7, 2007

Annual Diocesan Vocation Retreat


Dear readers,

I'll be heading for the annual Diocesan vocation retreat this weekend after being invited by a Seminarian friend. It will be held at Saint Francis Xavier Major Seminary in Ponggol.

The retreat commences on Friday (11th May '07) at 1930hr and ends on Sunday (13th May '07) at approx. 1700hr with the celebration of the Sunday Eucharist and High Tea.

Do keep me in your prayers as I continue to discern the Lord's call.


A prayer for the retreatants:

Almighty God, Loving Father & Creator of all.
Your Son, Jesus, sufferred & died on the cross that we might live.
Help us use this Precious Gift of Life in ways
that would bring much honour & glory to you.
Give us the strength & the courage to rid
ourselves of all fears that we may may respond toYour CALL,
to love & serve Your people.
Bless & protect our Holy Father, our priests,
deacons, religious and lay ministers.
Bless us too & help us make the right choices in life,
and through the powerful intercession of
Our Blessed Mother & the Holy Spirit,
we may continue to participate in Your plan of Salvation.
We pray in the name of Jesus, Your Son. Amen!

St. John Vianney, St. Alphonsus, St. Ignatius, St. Francis of Assisi, St. John of the Cross, pray for us.


Note: Blogging resusmes after May 13.

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# posted by Vidimusdominum : Monday, May 07, 2007  3 Comments

Integrity of the Psalms

(Via Serge)

Those of you who pray the Divine Office (Liturgy of the Hours) probably learned that the Office is a systematic praying of the Psalms in union with the whole Church. What they probably didn't tell you, if you are using an edition revised since Vatican II, is that you're not actually praying all the Psalms. Some of the Psalms have been edited to remove unpleasant parts, and two Psalms have been dropped altogether.

Tim Cravens, who is a blogger and apparently a bishop in the Independent Catholic movement, is quite right when he argues for maintaining the integrity of the Psalms in the Liturgy of the Hours.

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# posted by Vidimusdominum : Monday, May 07, 2007  0 Comments

Sacramentum Caritatis: The Eucharist and Priestly Celibacy

The Synod Fathers wished to emphasize that the ministerial priesthood, through ordination, calls for complete configuration to Christ. While respecting the different practice and tradition of the Eastern Churches, there is a need to reaffirm the profound meaning of priestly celibacy, which is rightly considered a priceless treasure, and is also confirmed by the Eastern practice of choosing Bishops only from the ranks of the celibate. These Churches also greatly esteem the decision of many priests to embrace celibacy. This choice on the part of the priest expresses in a special way the dedication which conforms him to Christ and his exclusive offering of himself for the Kingdom of God. (75) The fact that Christ himself, the eternal priest, lived his mission even to the sacrifice of the Cross in the state of virginity constitutes the sure point of reference for understanding the meaning of the tradition of the Latin Church. It is not sufficient to understand priestly celibacy in purely functional terms. Celibacy is really a special way of conforming oneself to Christ's own way of life. This choice has first and foremost a nuptial meaning; it is a profound identification with the heart of Christ the Bridegroom who gives his life for his Bride. In continuity with the great ecclesial tradition, with the Second Vatican Council (76) and with my predecessors in the papacy, (77) I reaffirm the beauty and the importance of a priestly life lived in celibacy as a sign expressing total and exclusive devotion to Christ, to the Church and to the Kingdom of God, and I therefore confirm that it remains obligatory in the Latin tradition. Priestly celibacy lived with maturity, joy and dedication is an immense blessing for the Church and for society itself.

Related Post: Priestly Celibacy

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# posted by Vidimusdominum : Monday, May 07, 2007  0 Comments

Message of the Holy Father for the 44th World Day of Prayer for Vocations

Venerable Brothers in the Episcopate,

Dear brothers and sisters!

The annual World Day of Prayer for Vocations is an appropriate occasion for highlighting the importance of vocations in the life and mission of the Church, as well as for intensifying our prayer that they may increase in number and quality. For the coming celebration, I would like to draw the attention of the whole people of God to the following theme, which is more topical than ever: the vocation to the service of the Church as communion.

Last year, in the Wednesday general audiences, I began a new series of catechesis dedicated to the relationship between Christ and the Church. I pointed out that the first Christian community was built, in its original core, when some fishermen of Galilee, having met Jesus, let themselves be conquered by his gaze and his voice, and accepted his pressing invitation: "Follow me and I will make you become fishers of men!" (Mk 1: 17; cf. Mt 4: 19). In fact, God has always chosen some individuals to work with him in a more direct way, in order to accomplish his plan of salvation. In the Old Testament, in the beginning, he called Abraham to form a "great nation" (Gn 12: 2); afterwards, he called Moses to free Israel from the slavery of Egypt (cf. Ex 3: 10). Subsequently, he designated other persons, especially the prophets, to defend and keep alive the covenant with his people. In the New Testament, Jesus, the promised Messiah, invited each of the Apostles to be with him (cf. Mk 3: 14) and to share his mission. At the Last Supper, while entrusting them with the duty of perpetuating the memorial of his death and resurrection until his glorious return at the end of time, he offered for them to his Father this heart-broken prayer: "I made known to them your name, and I will make it known, that the love with which you have loved me may be in them, and I in them" (Jn 17: 26). The mission of the Church, therefore, is founded on an intimate and faithful communion with God.

The Second Vatican Council's Constitution Lumen gentium describes the Church as "a people made one with the unity of the Father, the Son and the Holy Spirit" (n. 4), in which is reflected the very mystery of God. This means that the love of the Trinity is reflected in her. Moreover, thanks to the work of the Holy Spirit, all the members of the Church form "one body and one spirit" in Christ. This people, organically structured under the guidance of its Pastors, lives the mystery of communion with God and with the brethren, especially when it gathers for the Eucharist. The Eucharist is the source of that ecclesial unity for which Jesus prayed on the eve of his passion: "Fatherthat they also may be one in us, so that the world may believe that you have sent me" (Jn 17: 21). This intense communion favours the growth of generous vocations at the service of the Church: the heart of the believer, filled with divine love, is moved to dedicate itself wholly to the cause of the Kingdom. In order to foster vocations, therefore, it is important that pastoral activity be attentive to the mystery of the Church as communion; because whoever lives in an ecclesial community that is harmonious, co-responsible and conscientious, certainly learns more easily to discern the call of the Lord. The care of vocations, therefore, demands a constant "education" for listening to the voice of God. This is what Eli did, when he helped the young Samuel to understand what God was asking of him and to put it immediately into action (cf. 1 Sam 3: 9). Now, docile and faithful listening can only take place in a climate of intimate communion with God which is realized principally in prayer. According to the explicit command of the Lord, we must implore the gift of vocations, in the first place by praying untiringly and together to the "Lord of the harvest". The invitation is in the plural: "Therefore pray the Lord of the harvest to send out labourers into his harvest" (Mt 9: 38). This invitation of the Lord corresponds well with the style of the "Our Father" (Mt 6: 9), the prayer that he taught us and that constitutes a "synthesis of the whole Gospel" according to the well-known expression of Tertullian (cf. De Oratione, 1,6: CCL I, 258). In this perspective, yet another expression of Jesus is instructive: "If two of you agree on earth about anything they ask, it will be done for them by my Father in heaven (Mt 18: 19). The Good Shepherd, therefore, invites us to pray to the heavenly Father, to pray unitedly and insistently, that he may send vocations for the service of the Church as communion.

Harvesting the pastoral experience of past centuries, the Second Vatican Council highlighted the importance of educating future priests to an authentic ecclesial communion. In this regard, we read in Presbyterorum ordinis: "Exercising the office of Christ, the shepherd and head, according to their share of his authority, the priests, in the name of the Bishop, gather the family of God together as a brotherhood enlivened by one spirit. Through Christ they lead them in the Holy Spirit to God the Father" (n. 6). The post-synodal Apostolic Exhortation Pastores dabo vobis echoes this statement of the Council, when it underlines that the priest is "the servant of the Church as communion because - in union with the Bishop and closely related to the presbyterate - he builds up the unity of the Church community in harmony of diverse vocations, charisms and services" (n. 16). It is indispensable that, within the Christian people, every ministry and charism be directed to full communion; and it is the duty of the Bishop and priests to promote this communion in harmony with every other Church vocation and service. The consecrated life, too, of its very nature, is at the service of this communion, as highlighted by my venerable predecessor John Paul II in the post-synodal Apostolic Exhortation Vita consecrata: "The consecrated life can certainly be credited with having effectively helped to keep alive in the Church the obligation of fraternity as a form of witness to the Trinity. By constantly promoting fraternal love, also in the form of common life, the consecrated life has shown that sharing in the Trinitarian communion can change human relationships and create a new type of solidarity" (n. 41).

At the centre of every Christian community is the Eucharist, the source and summit of the life of the Church. Whoever places himself at the service of the Gospel, if he lives the Eucharist, makes progress in love of God and neighbour and thus contributes to building the Church as communion. We can affirm that the "Eucharistic love" motivates and founds the vocational activity of the whole Church, because, as I wrote in the Encyclical Deus caritas est, vocations to the priesthood and to other ministries and services flourish within the people of God wherever there are those in whom Christ can be seen through his Word, in the sacraments and especially in the Eucharist. This is so because "in the Church's Liturgy, in her prayer, in the living community of believers, we experience the love of God, we perceive his presence and we thus learn to recognize that presence in our daily lives. He loved us first and he continues to do so; we too, then, can respond with love" (n. 17).

Lastly, we turn to Mary, who supported the first community where "all these with one accord devoted themselves to prayer" (Acts 1: 14), so that she may help the Church in today's world to be an icon of the Trinity, an eloquent sign of divine love for all people. May the Virgin, who promptly answered the call of the Father saying, "Behold, I am the handmaid of the Lord" (Lc 1: 38), intercede so that the Christian people will not lack servants of divine joy: priests who, in communion with their Bishops, announce the Gospel faithfully and celebrate the sacraments, take care of the people of God, and are ready to evangelize all humanity. May she ensure, also in our times, an increase in the number of consecrated persons, who go against the current, living the evangelical counsels of poverty, chastity and obedience, and give witness in a prophetic way to Christ and his liberating message of salvation. Dear brothers and sisters whom the Lord calls to particular vocations in the Church: I would like to entrust you in a special way to Mary, so that she, who more than anyone else understood the meaning of the words of Jesus, "My mother and my brethren are those who hear the word of God and do it" (Lk 8: 21), may teach you to listen to her divine Son. May she help you to say with your lives: "Lo, I have come to do thy will, O God" (cf. Heb 10: 7). With these wishes, I assure each one of you a special remembrance in prayer and from my heart I bless you all.

From the Vatican, 10 February 2007.

H.H. Benedict XVI

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# posted by Vidimusdominum : Monday, May 07, 2007  0 Comments

Saturday, May 5, 2007

Another example of the sea of change

(via Hypersync)

"Father Bob Griffith, the Episcopal blogger of hypersync, comments on a phenomenon we have noticed, too, in Roman Catholicism: the younger generations are interested in the old liturgical forms and the old liturgical music that prevailed before the unfortunate experiments of recent decades." Rev. Fr. Jim Tucker. "Give Me That Old-Time Religion!"

I've been saying for the last 10 years or so that there is a generational sea change being realized in North America, particularly in the U.S. To be honest, I'm less familiar with what is going on in Canada, but I suspect something similar.

I've said over and over again that the tail end of Generation X, Gen Y, and whatever is next, are of a different temperament when it comes to what resonates with them within the whole Christian melee and spirituality more generally. The Social Gospel of liberal, mainline Protestantism is dead (not to suggest working with the poor is dead, however!), the Baby-Boomer Seeker church experience has run its course, the liberal "god is dead" or perhaps "Process" theological perspectives have shown themselves to be not very satisfying to most people. The younger generations, so demographers and generationalists suggest, seek after something more solid and ancient (read, not trendy), something that restores a sense of mystery, and something that is respectful and none-condescending - unlike much of what passes for "modern" church.

I've said before that I hear more and more from younger people that they prefer the language of Rite I (Elizabethan English), they like the more formal liturgies, that they find resonances with contemplative and monastic-like spiritual experiences.

Now, I know that what I hear does not represent all young people and there are those who want absolutely nothing to do with High Church liturgy, old sounding English, or contemplative quiet. That's fine and good, but on the whole, there is a difference between our parents’ generation and the younger generations. I find that older people in the Church (the 1928 Prayer Book generation) and the young seem to have much more in common then the big group in the middle that now controls the Church. Funny, how that works. But, it is a good thing that within The Episcopal Church, and Anglicanism at least as it has been traditionally practiced, there is an allowance for the flourishing of different forms to meet the differing needs of various peoples.

I've also found that young people tend to want to be challenged to think and seek, but not told what to think or do by "authorities." They respect the authorities generally, but want them to help them seek and find rather than to indoctrinate them. No easy believe-ism for these folks!

Groups that do challenge, that take seriously the young people's wants and desires and NEEDS, that provide a way to the faith that shows seriousness and respect, are growing. Those that pander to political and social whims are not. I believe we will shortly witness a migration out of the neo-conservative political and social "Culture War" churches.

So, I found it interesting today when I took two young seminarians to lunch. One is 23 (or 22, I don't remember) and will probably be our seminarian this fall. The other is a young married guy. A lot of our conversation revolved around the Church, the young, what is happening, and what the future may hold. I listened, mostly (at least I think I listened, mostly).

These are smart guys. They go to General. They talked about their class and the attitudes and desires of their classmates. They even talked about an obvious difference between themselves and the "1960's hold-overs" that reign right now in the Church. "If the church can survive past the baby-boomer generation, there might be hope," from a rector friend of theirs who is a baby-boomer but recognizes both the good his generation has enabled and the baby they threw out with the bathwater.

I look at what is happening among the Emergent Church crowd (See the Episcopal/Lutheran Church of the Apostles in Seattle, Washington). Anyone who does not recognize the sea change either doesn't want to acknowledge what is happening or is truly blind. Again, not all are going to like High Church liturgy, etc., but there is a fundamental change nevertheless.

These two guys said there is even a semi-secret group at General that is regularly saying the Rosary. The Oxford Tradition of General is not dead, despite the 1960's "reformers" who want it to be so. How frustrating it must been for these folks whose life work has been to remake the Church into something else (what, I don't know), only to see young people raising the hands in front of them saying, "NO!" The "reformers" are now "The Man," and they are experiencing the rebellion of the youngsters and they don't know what to do with it (after all, aren't they the ones who are supposed to cast down tradition and authority and institutions?). Their work for naught, perhaps. Who knows...

One guy talked about his wife at Yale. An Episcopal Church in Newhaven has a regular chanted, candlelit Compline and the sanctuary is packed with young people. The rector doesn't know what to do - totally surprised by the result. I'm not.

Today, in the New York Times, an article entitled "Monks Who Play Punk," about a relatively new Roman Catholic monastic order in the Bronx.

"Upstairs, a 100 or more young people lingered in the quiet, candle-lighted sanctuary after an hour of prayer and song in front of the Eucharist. Brother Columba Jordan strummed his guitar and sang in a soft voice.... Two friars with heads bowed sat on either side of the alter, listening to the confessions of men and women waiting patiently in line."

This is New York City, folks. I see this kind of thing all over the place! And, then, there is also Revolution Church, which gets at the same thing in a very different way.

"The monthly holy hour of prayer and song and ensuing music festival are part of an event called Catholic Underground..." [By the way, some of the monks have a Funk and Punk band, complete with long beards and gray, hooded habits.] "...the creation of the Franciscan Friars of the Renewal, a religious order founded two decades ago this year in the Melrose section of the Bronx. Members own no personal possessions and beg even for their food. Nevertheless, the order's 10 friars are bursting with new recruits at a moment when many Roman Catholic religious orders are struggling simply to maintain their current numbers."

"Yet despite the simplicity of the order's lifestyle, the Fr4iars of the Renewal see their message as one othat has a powerful appeal to young people in the 21st century.

'We don't advertise, we don't promise you glow-in-the-dark Frisbees, none of that," said the Rev. Bernard Murphy, the order's head. 'Young people are idealistic, and so we live in a community that lives a high ideal.'"

"'The millennial generation is a spiritual generation,' said Brother Paul Bednarczyk, of the vocation conference. 'I think they are searching for meaning in their life, and I think they are looking to do something that is going to have an impact on the world.'"

In the article, as it ends, the are a couple comments made by people who the order ministers to. We read comments like, "When you're running on an empty tank, they're pretty much there to fill up the tank;" or this from a women who lost hear let when she had an encounter with a fire truck, "Ever since I starting coming here, I feel better about myself. I want to live again. Everything I eat here is spiritual."

Interesting, ah?

I'm afraid a good many people in The Episcopal Church (and within many churches!) still don't get it. Not only do they not get it, they actively try to keep their heads in the sand. As a seminary friend of mine used to say, "I can't wait until this generation of leaders in the Church retires. Then maybe we can get back to being the Church." I understand the point and count-point between all generations. There is always idealism among the young and a reaction to their parent's generation. This is nothing new. Yet, I still say there is as much of a profound change in this generation and the Boomers as we saw between the War II generation and the Boomers. We shall see what happens.

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# posted by Vidimusdominum : Saturday, May 05, 2007  0 Comments

Friday, May 4, 2007

Currently Reading



The Mass: A Study of the Roman Liturgy:

(Adrian Fortesque) An in depth analysis of the liturgical beauty of the Roman Mass as well as a defence of it's sacrificial nature.

The Essential Pope Benedict XVI: His Writings & Speeches

(John F. Thornton, susan B. Varenne) Joseph Ratzinger's writings, homilies, talks, and speeches that takes the reader directly to the heart of the H.H. Benedict XVI's thought.

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# posted by Vidimusdominum : Friday, May 04, 2007  2 Comments

Intentions for the week (04/05-11/05)

Please offer your prayers for the following intentions:

Weekly Intentions:

Lord, hear the prayers of your faithful and in your mercy and love, hear and answer them. For the Glory of your name. Amen. Mother, pray for and and with us; may we be made worthy of the promises of Christ.

Please feel free to add your intentions in the comment box.

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# posted by Vidimusdominum : Friday, May 04, 2007  0 Comments

Tuesday, May 1, 2007

Interview with Archbishop Ranjith on Sacramentum Caritatis

(via WDTPRS)

Gerard O’Connell interviews H.E. Archbishop Malcolm Ranjith speaking about the post-Synodal Exhortation Sacramentum caritatis of His Holiness.

Following the Second Vatican Council, there has been much talk, including among Asian bishops, of the need for inculturation of the liturgy. How has this developed in the Asian Churches? What remains to be done, or is it an open process without a concluding date?

As the Pope himself states in Sacramentum Caritatis, the principle of inculturation "must be upheld in accordance with the real needs of the Church as she lives and celebrates the one mystery of Christ in a variety of cultural situations" [Sacr. Carit. 54]. We know that it is a need emerging from both the call to evangelization or the incarnation of the Gospel message in various cultures, and the requirement of a real and conscious participation of the faithful in what they celebrate.

Yet, already Sacrosanctum Concilium indicated clear parameters within which the adaptations of the liturgy to local cultural patterns are to be carried out. It spoke of admitting into the Liturgy elements that "harmonize with its true and authentic spirit" [SC 37], ensuring the "substantial unity of the Roman rite is preserved" [SC 38], provided such is decided by the competent ecclesiastical authority, meaning the Holy See and, where legally allowed, the bishops [cf 22: 1-2]. It also called for prudence, in the choice of adaptations to be introduced into the Liturgy [SC 40: 1], the need to submit such to the Apostolic See for its consent, if needed, a period of limited experimentation [SC 40: 2] before final approval and consultation of experts in the matter [SC 40: 3].

Sacramentum Caritatis follows the same line, that adaptations of Liturgy to local cultural traditions be handled according to the stipulations of the various directives of the Church and in keeping with a proper sense of balance "between the criteria and directives already issued and new adaptations" [no. 54], and these too "always in accord with the Apostolic See" [ibid. 54]. In short, inculturation through adaptations, yes, but always within clear parameters that ensure nobility and orthodoxy.

As for what has been carried out up to now, one cannot be altogether satisfied. Some positive developments are visible, like the large scale use of vernacular languages in liturgy, making the sacraments better understood and to that extent better participated, and the use of art, music and Asian gestures at worship. But a lot of arbitrariness and inconsistency can also be noted, arbitrariness through the permitting of all kinds of experiments and officialisation of such practices without proper study or critical evaluation.

I once was listening to a radio talk given by a Buddhist monk in Sri Lanka who ridiculed Christians for allowing local drum beating in their churches without knowing that those beats in fact were chants of praise for the Buddha. This could be just one instance of unstudied absorption of local traditions that are per se incompatible with what we celebrate.

By inconsistency I mean practices we introduce as adaptations but per se are incompatible with our culture, like just a bow instead of genuflection or prostration before the Holy Eucharist, or communion in the hand received standing, which is far below levels of consideration given to the Sacred in Asia. In some countries, instead of introducing liturgical vestments or utensils reflective of local values, their use has been reduced to a minimum, or even abandoned. I was at times shocked to see priests and even bishops celebrating or concelebrating without the proper liturgical attire. This is not inculturation but de-culturation, if such a word exists.

Inculturation means deciding on liturgical attire that is dignified and full of respect for the Sacred realities celebrated, not abandoning them. I feel that the Episcopal Commissions on Liturgy in Asia at continental, regional or national levels should, with the help of experts, study these issues carefully and seek ways and means to enhance the meaning, dignity and sacredness of the divine mysteries celebrated through solid adaptations that are critically selected and proposed to the Holy See for due approval.

A closer spirit of cooperation with the Holy See in this matter would be needed. There is too much drifting in the matter and even an attitude of "who cares?" that leaves everything to free interpretation and the creativity of single persons. Besides, I wonder if there is a sufficient awareness of what the Council itself mentioned on the matter and the guidelines given in Varietates Legitimae ("Legitimate Differences," instruction, Congregation for Divine Worship and the Discipline of the Sacraments, Jan. 25, 1994) and no. 22 of Ecclesia in Asia ("Church in Asia," apostolic exhortation on the Church in Asia, Pope John Paul II, November 6, 1999).


In No. 54 of Sacramentum Caritatis, Pope Benedict advocates "continued inculturation of the Eucharist" and calls for "adaptations appropriate to different contexts and cultures." What does this mean in Asia?

Asia is generally considered to be the continent of contemplation, mysticism and a deep seated spiritual outlook on life. These orientations may have resulted from or even led to the origins of most world religions in this continent. Any attempts at inculturation of the Liturgy or of Christian life cannot bypass these profoundly mystical orientations typical of Asia.

As Christians, we ought to show that Christianity is Asian in origin and it has an even profounder sense of mysticism within it that it can and wishes to share with others. It would be a pity if we strive to project our faith as an appendix of a secular and globalizing culture that endorses secular values and seeks to represent these in Asia. Unfortunately, sometimes in our way of doing things, we do project such an image. This makes us "foreigners" in our own continent.

Take, for example, the large scale abandonment of the cassock or religious garb by many priests and religious in Asia, even missionaries. They hardly understood that in Asian culture, persons dedicated to God or religion are always visible in his or her own garb, like the Buddhist monk or the Hindu sannyasi (holy man). This shows we do not understand what inculturation truly means. Often enough, it is limited to a dance or two during the Holy Mass or sprinkling of flowers, the arathi (closing prayer song) or beating a drum.

In mind and heart, however, we follow secular ways and values. If we are truly Asian, we should focus more attention on the mysticism of Jesus, His message of salvation, the great value of prayer, contemplation, detachment, simplicity of life, devoutness and reflection and the value of silence, and forms of liturgical celebration that focus great attention on the Sacred and the Transcendent. We Asians cannot be secularists who do not see anything beyond the visible and the tangible.

So too in Liturgy, instead of concentrating on just a few exterior gestures of cosmetic value, we should focus on the accentuation of the mystical and the spiritual riches conveyed to us, and highlight these more and more even in our dress and behavior. The Universal Church would gain from a Church in Asia that becomes a tangible expression of Christian mysticism in an Asian way.

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# posted by Vidimusdominum : Tuesday, May 01, 2007  1 Comments

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