Saturday, January 19, 2008
A Visible Sign: The Roman Collar
The Directory for the Ministry and Life of Priests, prepared by the Congregation for the Clergy and approved by Pope John Paul II on January 31, 1994 has this to say:
In a secularized and tendentiously materialistic society, where even the external signs of sacred and supernatural realities tend to bedisappearing, the necessity is particularly felt that the priest-man of God, dispenser of His mysteries-should be recognizable in the sight of the community, even through the clothing he wears, as an unmistakable sign of his dedication and of his identity as arecipient of a public ministry. The priest should be recognizable above all through his behavior, but also through his dressing in away that renders immediately perceptible to all the faithful, even to all men, his identity and his belonging to God and to the Church.
When collars were quickly taken off a few decades ago, the common argument proclaimed was, "What's really important is what's inside me . . . I don't need an article of clothing to define my priesthood".
Let us examine the importance of the Roman Collar.
The Roman Collar is a clerical collar that should be worn by all ranks of clergy. Bishops, priests, transitional deacons, and seminarians who have been admitted to candidacy for the priesthood (as is the case in the Diocese of Rome and many other Seminaries throughout the world). Apart from entirely exceptional circumstances, the non-use of clerical clothing on the part of the cleric can manifest a weak sense of his own identity as a pastor completely dedicated to the service of the Church.
Rev. Ken Collin's, explains that "clothing conveys a message. A business suit says, 'Money!' A police uniform says, 'Law!' A tuxedo says, 'Wedding!' Casual clothing says, 'Me!' Clericals say, 'Church!' "
A priest is never 'off-duty' when he puts on the Roman Collar. Any occassion he is in can be turned into a pastoral ministry. Whenever a priest has his collar one, he no longer needs words to explain his presence. It is unlikely that anyone would stop a Roman Catholic priest with his collar on from entering a hospital after visiting hours or bar him from crossing the yellow tape at an accident scene.
A priests' ministry is unending and there are no definate working hours. Casualness about being publicly identified as a priest of the Catholic Church may signify a desire to distance himself from his priestly vocation. The collar becomes 'workclothes,' which are put away when one is not 'on duty.' The functionalistic notion of the priesthood revealed by this attitude is in contradiction to the ontological configuration to Christ the High Priest conferred by priestly ordination. Furthermore, to have a 'split personality' is never healthy. No priest can temporarily put his priesthood on the shelf. To hide one's priesthood may often be symptomatic of a desire to engage in something sinful, or-at the very least-disedifying.
Archbishop Emeritus Gregory in his clericals
With this visible symbol of his sacred ministry around his neck, the priest allows the faithful to approach him no matter where he is; be it at the cafe having his morning cuppa or at the grocers picking up some provisions.
A person can make a confession and be reconcilled to God, a young teen may ask a quick question about the faith and be strengthened, an lost soul may come up to the priest and ask, “Father, what must I do to inherit eternal life?”, a businessman may receive a blessing before his flight, etc... Christ's faithful (and even those outside the fold) deserve nothing less. Lay people depend on their priests for spiritual support andstrength. They feel that something is not right when their priests try to blend into the crowd and, as it were, disappear.
Many priests often say that their people are adverse to the Collar. Well, trying to 'blend-in' isn't really the solution. Allowing the reactions of others affect the priest's decision to wear the collar is only allowing the problem to fester unresolved. Could it be that some think that what the collar signifies- Jesus Christ, the Catholic Church, the priesthood- are obstacles? Priests must relate to others as priests, never in spite of being priests.
"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." Rev. Fr. Andrzej Przybylski.
We use symbols all the time, and need not be embarrassed by them. To obediently and humbly wear the collar expresses one's submission to the authority of God and his Holy Church.
Dear Rev. Fathers, please display the desire to manifest the presence of the Savior to a world gone mad... The reward is to be able to lead others to Christ is significant. Be aware that the priestly work you now do will not suffer but will be enhanced when you dress according to the venerable custom of the Church.
References & Acknowledgements:
- 'Why a Priest Should Wear His Roman Collar' by Reverend Gerald E. Murray.
- The Directory for the Ministry and Life of Priests, prepared by the Congregation for the Clergy and approved by Pope John Paul II on January 31, 1994.
- 'Why Clergy Should Wear Clericals' by Reverend Ken Collins.
Labels: Clerical Clothing/Cassock/Habit, Decree on the Ministry and Life of Priests, Priesthood, Thoughts
Thursday, December 13, 2007
Death and Advent
There is something about this month of November that urges silent reflection. All of nature is quiet and asleep. The color of life as seen in trees, blooming meadows and fields—is all gone. The landscape is gray and brown—or perhaps even covered in white! Holy Church, always in harmony with God's providence and creation, dedicates this month to praying for the dead. And how can we do so without thinking of our own life—and our own death—which is meant to free us from the bonds of earth and bring us into God's presence forever? Does not St. Francis say in his beautiful prayer, "it is in dying that we are born to eternal life"?The thought of death is not, and must not be, a morbid thing. No. Correctly seen, this life of time, given by God, is only temporary and but the brief, passing trial that must bring us to eternity. Our Lord and His Saints teach us this incessantly.
These are good thoughts to lead us into the liturgical season of Advent. For in this season of penitential, yet joyful anticipation, the Church continues these thoughts, as She presents for our reflection the coming of Christ Our Lord, not only in time, but also at the end of time. So is it not good to think about our own place in God's providential plan, and perhaps to examine our lives to see just how well we are corresponding to that loving plan? And when we do, let us practice that virtue so greatly needed in our time—hope. Remember what hope means? It is good to read the consoling definition of this essential virtue as we read it so long ago in the Catechism of the Catholic Church:
Hope is the virtue by which we firmly trust that God, Who is all-powerful and faithful to His promises, will in His mercy give us eternal happiness and the means to obtain it.
It is an infused theological virtue, received at Baptism together with sanctifying grace and having the possession of God as its primary object. It belongs to the will and makes a person desire eternal life, which is the heavenly vision of God, and gives one the confidence of receiving the grace necessary to reach heaven...
Our Holy Father, Pope Benedict XVI reminds us of this virtue in his new encyclical Spe Slavi. In the introduction, he explains that "according to the Christian faith, 'redemption' (or salvation) is not simply a given. Redemption is offered to us in the sense that we have been given hope, trustworthy hope, by virtue of which we can face our present: the present, even if it is arduous, can be lived and accepted if it leads towards a goal, if we can be sure of this goal, and if this goal is great enough to justify the effort of the journey. Now the question immediately arises: what sort of hope could ever justify the statement that, on the basis of that hope and simply because it exists, we are redeemed? And what sort of certainty is involved here?"
Faith is Hope. Our Holy Father also reminds us that "before turning our attention to these timely questions, we must listen a little more closely to the Bible's testimony on hope. “Hope”, in fact, is a key word in Biblical faith—so much so that in several passages the words “faith” and “hope” seem interchangeable".
Dear brothers and sisters in Chirst, the Season of Advent is THE season of hope. Hope in the one who was, who is and is to come. Amen.
Labels: Advent, Catechism of the Catholic Church, Death, Hope, Spirituality, Thoughts
Tuesday, October 9, 2007
The Great Commission
Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit." St. Matthew 28:19
We are all called to take our Lord, His love and His message of salvation to others. In fact we're not called, we're commanded to do this. And as faithful soldiers (2 Timothy 4:1-2) of Christ, our Commander-in-Chief has given us our very clear instructions!
Many Protestants often refer to Matthew 28:19 as the Great Commission. Rightly so. It's not the great suggestion. It's not an option, but a clear command of our King of kings and our Commander-in-Chief.
And all of us, therefore, are called and commissioned to share the faith we have in Jesus Christ in a relational and natural way. We don't have to be polished speakers or winning debaters or a trained theologians in order to share the faith to others.
We have been freed from a fatal disease that is called sin through the healing power of a Divine Physician named Jesus.
To keep this Good News to yourself would be one of the most selfish acts in the world.
By the power of His blood, which cleanses us from every sin, has changed our hearts. And because we have been transformed by the love and grace of God, we can and should tell others!
Labels: Evangelism, Thoughts
Sunday, August 12, 2007
We Have a Valid Cause!
In the 19th Sunday Ord. Time publication of NEWBEC (New Way of Being Church), Fr. Aloysius Mowe SJ writes, "A nostalgic longing for the marks of an imgined glorious past, for example, whether it be the Latin language, of the 'smells and bells' of the Baroque liturgy, is nothing but a manifestation of a lack of faith".
K.I.S.S. (Keeping it short and simple)
- Catholics who embrace the traditions of the Church are not doing so out of nostalgia. We embrace tradition because WE ARE PROUD OF TRADITION.
- We know that the Church wasn't perfect before the council; there was laxity in catechisis, the understanding of what the Mass really was was deteriorating, and Catholicism was more of a religion than a relationship with Jesus Christ, etc... We are not "imaginging a glorious past". We believe that education and orthodoxy is the solution to those problems and that of today's.
- Latin. Click here.
- Any orthodox Catholic would know that the Holy Sacrifice of the Roman Catholic Mass is one of the major battlegrounds in the war against the principalities of Hell. With heresy everywhere and with orthodoxy being purged and persecuted, anyone striving for holiness in this secularized world will definately feel some sense of militancy. We are not trying to fight for identity, we are fighting for liturgical and doctrinal sanity.
- How can non-believers identify the Son of Man in the Church- the Sacrament of God's love- when so many Catholics themselves cannot seem to identify the birth, life, passion, death and resurrection of Jesus in the Mass?
- Lack of faith? Harsh words, Fr. Mowe... Catholics who long for the traditional Mass are sharing the same faith as that of countless Saints who were sanctified by the "bells and smells of the Baroque liturgy"; their service to God's people was the natural biproduct of that form of sanctity.
Labels: Latin, Liturgy, Reply, Thoughts, Traditionalism
Monday, August 6, 2007
What is Heaven Like
I received an e-mail Catholic New's staff writer, Daniel Tay. Mr. Tay had asked me to describe- in less than 100 words- what I imageind Heaven to be like.
I replied, "The mystic, St. Gemma Galgani described heaven as a school where Jesus instructs on His Flesh and Blood. Therefore, I'd first imagine Heaven to contain all the expressions of love found in the Eucharist; where we would delight in the contemplation of our first love. The atmosphere of serene love would lead us to join Our Blessed Mother and the saints in their salvific intercession for our friends, family, and benefactors; so that they too may inherit the kingdom one day. O beatific light! Truly Emmanuel- God with us".
What do you imagine heaven to be like? Leave your descriptions in the comment box. Try to keep it short and sweet; think of pertinent points.
P.s. May I request that say a short prayer for me before you continue scrolling down? Thank you.
Labels: Catholic News, Heaven, Thoughts, Viewpoints
Tuesday, July 24, 2007
Extraordinary Minister of the Eucharist
I was approached by an aging priest this evening after Holy Mass to be an Extraordinary Minister of the Eucharist. He said that he gets awfully tired/drained after distributing Holy Communion to the congregation; and even the ciborium was too heavy.
Well... I suppose that I could offer some assistance.
I think that it would be easier for priests to distribute Holy Communion with the faithful kneeling along the rails (regradless of communion on hand or tongue). That way he does not need to re-adjust his back and arm to meet the different heights of communicants. It wouldn't be mundane as well because the priest gets to stretch and walk when he reaches the end of the rail to return to the start.
Labels: Communicants, Communion, Eucharist, Extraordinary Ministers of the Eucharist, Personal, Thoughts
Thursday, July 19, 2007
Et Tibi Pater
I'm glad to see the willingness of many young priests here in the Archdiocese of Singapore to pick up Latin. Even among young Catholics who have neither knowledge of the traditions of the Church nor the Tridentine Mass, there appears to be an inclination toward the universal language of the Church. I believe that those looking for the sacred dimension in a worship/rite that has become 'secular' have found it in Latin; to enter the Celebration is to enter a sacred mystery. Latin is able to give the Mass a holistic sense of mystery. It does not matter that one does not understand Latin: The forms, words and actions we use are only symbols that help us raise our heats, minds, and soul to God. Prayer is a matter of the heart, not head. Even when we pray using words, etc... the real business should be taking place in the heart; at a much deeper level. Genuine Catholic worship is "a deep absorption, so deep that any distractions cease for five to ten minutes," Fr. Thomas Bubay SM. Genuine prayer also lifts us out of ourselves and to the incomprehensible and indescribable God.
Latin leaves priests at a loss [Emphasis completely mine]
John Hooper in Rome
Monday July 16, 2007
The Guardian
In nomine Patris, et, er, ... thingummy.
Pope Benedict may want more of his flock to have the chance to hear mass in Latin. But there is a snag. Not many of his priests know enough of the language to hold a service in it. Even in Italy.
Yesterday the newspaper La Stampa reported on priests' reactions to the Pope's decision this month to extend the use of the old Latin-only rite. Their views ranged from embarrassment to downright anger.
"I wouldn't know how to say mass from memory in Latin," said a 60-year-old priest from Le Marche region. "No priest should be obliged to go back to school to brush up his Latin. If some dioceses want to hold courses, well, fine."
Father Maurizio Fileni, 57, from near Ancona, went further. "I am absolutely incapable of saying mass in Latin," he told the paper. "And I would actually be ashamed to do so".
During Pope John Paul II's 26-year papacy, the top hierarchy of the Catholic church became far more conservative than before. But many of its rank-and-file priests remain firmly wedded to the ideals of the reforming Second Vatican Council.
Pope Benedict's decree allows Roman Catholics to obtain a dispensation from their priest for mass to be said in the Latin-only form, which was sidelined in 1970. Followers of the late archbishop Marcel Lefebvre, who broke with the church over its liturgical reform, have made a 90-minute video showing priests how to celebrate mass in the old way.
But Father Fileni, for one, is unlikely to be acquiring it. "I am certainly not going back to being a student," he said. "The faithful can't any longer understand us in Italian, let alone Latin."
"The motu proprio hasn’t all of a sudden thrust Latin upon us. The Fathers of the Second Vatican Council assumed that Latin would continue to be an integral part of our way of worship. The Council’s “Constitution on the Sacred Liturgy,” Sacrosanctum Concilium, states that "the use of the Latin language is to be preserved in the Latin rites." I would imagine these priests who plead ignorance of Latin probably pride themselves on being “Vatican II priests.” If that’s the case, they’ve got some work to do" Rev. Fr. Christopher G. Phillips.
The Language of Tradition [Emphasis completely mine]
By RAYMOND ARROYO
July 13, 2007; Page W11
While drafting the decree that would return the old Latin mass to Catholic altars around the world, Pope Benedict XVI rightly predicted that reaction to his directive would range from "joyful acceptance to harsh opposition." But what he did not anticipate was the reaction of pundits and not a few clerics who have tried to dismiss the decree as a curiosity -- a nonevent that is likely to have little effect beyond a few "ultraconservative" throwbacks. David Gibson, the author of "The Coming Catholic Church," says that the announcement is "much ado about nothing," and French Cardinal Jean-Pierre Ricard says that he doesn't "see a tsunami coming." But there is much more at play here than satiating the liturgical appetites of a few traditionalists.
The legislation (made public on Saturday) allows a pastor, on his own authority, to celebrate the Tridentine Mass, codified in the 16th century. Following the Second Vatican Council (1962-65), the venerable Mass -- in which cries of "sanctus, sanctus" rose like incense around the altar -- fell out of practice. It was actively suppressed in some quarters -- though never outlawed by the church. Pope John Paul II encouraged celebrations of the old rite in a declaration he issued in 1988, although the permission of the local bishop was required for a priest to offer it. This new legislation removes the middleman and puts the Latin Mass on a par with the widely celebrated vernacular Mass. In the words of the pope, these Masses constitute "two usages of the one Roman rite."
It is an open secret that many in the Roman Curia (including top Vatican officials) were opposed to the decree. Bishops in Germany, France and England grew angry over the prospect of reviving the old Mass. British Bishop Kieran Conry said that "any liberalization of the use of the [Latin] rite may prove seriously divisive. It could encourage those who want to turn back the clock throughout the church." According to several prelates I have spoken to, Bishop William Skylstad, the president of the American Bishops Conference, flatly told the pope that the U.S. bishops opposed any revival of the old rite. Why would the pope risk alienating so many of his own churchmen to appeal to a relatively small group of "disaffected" Catholics?
Reform of the liturgy has been a central concern for Pope Benedict for decades. Disgusted by some of the liturgical experimentation he witnessed in the past few decades, the pope suggested in a letter to the bishops (issued along with the decree) that these "arbitrary deformations of the liturgy" provoked his actions. There is little room for such tomfoolery in the old Mass, whose focus is on the Eucharist and not on the assembled or the celebrant.
During an interview I conducted with the pope in 2003, before his election, he said of the Latin Mass: "[What] was at one time holy for the church is always holy." He also spoke of the need to revive the "elements of Latin" to underscore the "universal dimension" of the Mass. Before Vatican II, a Mass celebrated in New York was identical to the Mass celebrated in Israel. That is not true today. For a faith that crosses borders and cultures, common language and practice in worship are essential signs of unity.
The pope's decree also underscores for Catholics the origins of the new Mass and the continuity of the two rites. Pope Benedict tells his bishops that as a result of his decree, "the celebration of [the vernacular Mass] will be able to demonstrate, more powerfully than has been the case hitherto, the sacrality which attracts many people to the former usage." By placing the two Masses in close proximity, the pope is hoping that the new Mass will take on the sensibilities of the old. The pope is betting that sacrality and reverence will win out over innovation and novelty, no matter which rite people choose.
There are inevitable problems: Many priests today simply don't know Latin. But they can learn it, or at least enough of it to get through the Mass. The movements of the traditional rite can also be gleaned from older clergy and from groups like the Fraternity of St. Peter that offer intensive instruction in the ritual. Just as the laity have grown accustomed to the incessant hand-holding and hand-shaking that make the Mass look like a hoe-down, they will learn to embrace the gestures of the old liturgy. Parishioners can actively follow the Mass using a Missal, which usually provides side-by-side translations. Listening with attention will be required. But who said worshiping God should be effortless?
Since Vatican II, generations of Catholics have participated in Masses and repeated actions that they have no historical appreciation or understanding of. This move by the pope will not only provoke a healthy conversation about why Catholics do what they do but ground them in the beauty and meaning of the liturgy, both new and old.
More on Latin: Why Latin?
Labels: Holy Father, Latin, Liturgy, News, Novus Ordo, Summorum Pontificum, Thoughts
Sunday, July 15, 2007
A Visible Sign: The Roman Collar
The Directory for the Ministry and Life of Priests, prepared by the Congregation for the Clergy and approved by Pope John Paul II on January 31, 1994 has this to say:
In a secularized and tendentiously materialistic society, where even the external signs of sacred and supernatural realities tend to bedisappearing, the necessity is particularly felt that the priest-man of God, dispenser of His mysteries-should be recognizable in the sight of the community, even through the clothing he wears, as an unmistakable sign of his dedication and of his identity as arecipient of a public ministry. The priest should be recognizable above all through his behavior, but also through his dressing in away that renders immediately perceptible to all the faithful, even to all men, his identity and his belonging to God and to the Church.
When collars were quickly taken off a few decades ago, the common argument proclaimed was, "What's really important is what's inside me . . . I don't need an article of clothing to define my priesthood".
Let us examine the importance of the Roman Collar.
The Roman Collar is a clerical collar that should be worn by all ranks of clergy. Bishops, priests, transitional deacons, and seminarians who have been admitted to candidacy for the priesthood (as is the case in the Diocese of Rome and many other Seminaries throughout the world). Apart from entirely exceptional circumstances, the non-use of clerical clothing on the part of the cleric can manifest a weak sense of his own identity as a pastor completely dedicated to the service of the Church.
Rev. Ken Collin's, explains that "clothing conveys a message. A business suit says, 'Money!' A police uniform says, 'Law!' A tuxedo says, 'Wedding!' Casual clothing says, 'Me!' Clericals say, 'Church!' "
A priest is never 'off-duty' when he puts on the Roman Collar. Any occassion he is in can be turned into a pastoral ministry. Whenever a priest has his collar one, he no longer needs words to explain his presence. It is unlikely that anyone would stop a Roman Catholic priest with his collar on from entering a hospital after visiting hours or bar him from crossing the yellow tape at an accident scene.
A priests' ministry is unending and there are no definate working hours. Casualness about being publicly identified as a priest of the Catholic Church may signify a desire to distance himself from his priestly vocation. The collar becomes 'workclothes,' which are put away when one is not 'on duty.' The functionalistic notion of the priesthood revealed by this attitude is in contradiction to the ontological configuration to Christ the High Priest conferred by priestly ordination. Furthermore, to have a 'split personality' is never healthy. No priest can temporarily put his priesthood on the shelf. To hide one's priesthood may often be symptomatic of a desire to engage in something sinful, or-at the very least-disedifying.
Archbishop Emeritus Gregory in his clericals
With this visible symbol of his sacred ministry around his neck, the priest allows the faithful to approach him no matter where he is; be it at the cafe having his morning cuppa or at the grocers picking up some provisions.
A person can make a confession and be reconcilled to God, a young teen may ask a quick question about the faith and be strengthened, an lost soul may come up to the priest and ask, “Father, what must I do to inherit eternal life?”, a businessman may receive a blessing before his flight, etc... Christ's faithful (and even those outside the fold) deserve nothing less. Lay people depend on their priests for spiritual support andstrength. They feel that something is not right when their priests try to blend into the crowd and, as it were, disappear.
Many priests often say that their people are adverse to the Collar. Well, trying to 'blend-in' isn't really the solution. Allowing the reactions of others affect the priest's decision to wear the collar is only allowing the problem to fester unresolved. Could it be that some think that what the collar signifies- Jesus Christ, the Catholic Church, the priesthood- are obstacles? Priests must relate to others as priests, never in spite of being priests.
"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." Rev. Fr. Andrzej Przybylski.
We use symbols all the time, and need not be embarrassed by them. To obediently and humbly wear the collar expresses one's submission to the authority of God and his Holy Church.
Dear Rev. Fathers, please display the desire to manifest the presence of the Savior to a world gone mad... The reward is to be able to lead others to Christ is significant. Be aware that the priestly work you now do will not suffer but will be enhanced when you dress according to the venerable custom of the Church.
References & Acknowledgements:
- 'Why a Priest Should Wear His Roman Collar' by Reverend Gerald E. Murray.
- The Directory for the Ministry and Life of Priests, prepared by the Congregation for the Clergy and approved by Pope John Paul II on January 31, 1994.
- 'Why Clergy Should Wear Clericals' by Reverend Ken Collins.
Labels: Clerical Clothing/Cassock/Habit, Priesthood, Thoughts
Thursday, June 28, 2007
Rectifications: Mission Statement
I'd like to rectify my the Mission Statement that is displayed on the sidebar. I shouldn't have simply put "fidelity to Apostolic Tradition" alone.
'Apostolic Tradition' is part of the Deposit of Faith or 'Divine Tradition'.
Specifically, Divine Tradition is formed by the summation of Dominical Tradition and Apostolic Tradition. In short, Dominical Tradition consists of that which was given directly by Our Lord while on earth, while Apostolic Tradition consists of that which the apostles passed on under the inspiration of the Holy Ghost. Prime examples of which are the Magisterium of the Church and the sacraments, since they were established by Jesus Christ and passed on and will be passed on until the end of time.
A new addition would be 'Ecclesiastical Tradition'. Ecclesiastical Tradition forms the heritage and patrimony of the work of previous generations graciously passed on by the Church to subsequent generations for their benefit.
The statement has been rectified to "...through: Fidelity to Divine & Ecclesiastical Traditions...".
References:
- Christian Pesch, Praelectiones Dogmaticae (Herder & Co., Friburgus, 1924), vol. I, p. 397f.
- Vatican I, Pastor Aeternus, ch. 2 (Denz. 1825/3058).
- Distinctions with Philosophical Differences by Fr. Chad Ripperger FSSP, The Latin Mass Magazine, Spring 2001
Labels: Announcements, Blog Administration, Catholic Belief, Miscellaneous, Mission Statement, Thoughts
Wednesday, June 20, 2007
Morning Mass
I've been awake since 0430hr this wet Wednesday Morning. My lack of shut eye was due firstly to the loud firing of rain drops against the old zinc roof, and secondly, the medicine I've been taking tends to cap my total sleeping hours at 5 hours.
Though it was raining, I decided to attend the 0615hr Mass at the Parish of the Holy Family. So with my Missal in one hand and my bright neon brolly in the other, I left for Church at 0600hr after saying the Morning Office or Lauds.
The Mass was celebrated by Rev. Fr. Ignatius Yeo, brother of Rev. Fr. Adrian Yeo of the Parish of the Risen Christ, Toa Payoh. This is the first time I assisted at a Mass celebrated by Fr. Ignatius Yeo.
Now, here's why I'm writing this post in the first place... Fr. Ignatius's celebrated the Mass so reverently and devoutly, that during the Final Doxology, ("through Him...... all glory and honour are yours......") I felt a Divine declaration, "Indeed this Mass has given Me ALL the glory and ALL the honour." Wow! I tried to keep my eyes transfixed on the Altar of Sacrifice as my hair stood and mind just began to pick up the essence of the message.
Perhaps it was of my own subconscious making but one thing is for sure, that Fr. Ignatius's celebrated the Mass with the highest reverence. The way he lifted his eyes to heaven, the way he changed his tone of voice according to the different parts of the Eucharistic Prayer, the way he bowed toward the host during the consecration, the manner in which he elevated the host and the chalice, et cetera...
Today, I can truly and proudly say that I've attended an authentic Novus Ordo Mass.
Let us pray that all priests will (re-)discover the sublime beauty of the Sacred Liturgy and make supreme effort to let glory's light radiate in the hearts of the faithful by celebrating Mass with reverence and in accordance with the guidelines stated in the Roman Missal.
Labels: Authentic Liturgical Renewal 2007, Liturgy, Novus Ordo, Personal, Thoughts
Tuesday, June 12, 2007
Reflections: Feast of Corpus Christi
Some of my reflections:
- There is no point for Jesus to come, suffer, die and rise if the Eucharist is just a piece of bread.
- We are the body and blood of Christ whether we know it or not.
- The priest is asked to sanctify the gifts of bread and wine to make it acceptable to become the body and blood of Christ.
- The priest's action of sanctifying isn't only for the gifts but for us also; so that we may be filled with the Holy Spirit to become one body in Christ.
- It does not make sense for us to honor the Body of Christ if we do not see the Christ in one another.
- We can be transformed into the Body of Christ; put on the service garments of Christ.
- We do not need to worry about provision if we function truly as part of the Body of Christ. God will provide if our intentions are true for the cause of the Gospel
- We attend Mass each week because we want to become more like Christ; conformed to His precepts, etc...
Labels: Corpus Christi, Eucharist, Reflections, Thoughts
Friday, June 8, 2007
Why Latin?
Many of us who are interested in the use of latin in liturgy may not be able to explain why we like it. I mean, how interesting could a dead language make the Mass- which is already so boring in English- more interesting? And why should we pray in a language we do not understand?
To understand this we have to thrust ourselves into the Holy Sacrifice of the Mass. To enter the Celebration is to enter a sacred mystery. Latin is able to give the Mass a holistic sense of mystery. But, can't other vernacular languages acomplish that too? To answer that question we need to look at what worship and prayer is and how they work.
In his book, Prayer Primer, Rev. Fr. Thomas Bubay SM, talks about interpersonal union and intimacy in prayer. In chapter 9, Fr. Bubay explains that contemplation is, "a real awareness of God, desiring and loving Him...", "... there are no words." If we read the teachings of St. Thomas Aquinas and some modern writers such as Evelyn Underhill and Dom John Chapman OSB, we will see that God does not communicate to the human soul by words or via our intellect.
Would you believe me if I told you that worship that remains at our human intellectual level is not really prayer? Such worship is only a mutual admiration and exhortation.
Genuine Catholic worship is "a deep absorption, so deep that any distractions cease for five to ten minutes," Fr. Thomas Bubay SM. Genuine prayer also lifts us out of ourselves and to the incomprehensible and indescribable God.
The forms, words and actions we use are only symbols that help us raise our heats, minds, and soul to God. Prayer is a matter of the heart, not head. Even when we pray using words, etc... the real business should be taking place in the heart; at a much deeper level.
Fr. Thomas Bubay SM, explains in Prayer Primer, the traditional three kinds of prayer: vocal, meditation, and comtemplation. Vocal prayer is one that remains mainly in the head. Meditation, exercises the intellect- one thinks profoundly about God. Contemplation (which will be emphasised here) is a purely wordless prayer. In contemplation, "we open our hearts and minds to God, " says Fr. Francis Randolph (author of Know Him in the Breaking of the Bread), we "are aware of His presence and are longing for His love; there are no conscious or intellectual thoughts. Words mean very little; glancing lightly off the surface."
Contemplative souls find it very difficult to keep attention on the the intellectual surface of the mind and still be able to pray. A contemplative person will be frustrated if natural contemplation is forced to remain at a level of vocal prayer. He or she will feel as if he/she has not prayed at all.
This is the problem with the new Mass in the vernacular. Contemplatives are agonized when they are 'forced' to keep in touch with the words; they are 'prevented' from praying. In a Latin Mass, which is mostly silent, a contemplative will find attendence and assistance more relaxing. They wouldn't mind going to Mass again!
The problem is that many people have not read St. Thomas or Abbot Chapman, thus, they feel guilty attending a Latin Mass. Fr. Francis Randolph explains that in his experience of many years of confessions, he has been convinced that a very large proportion of people are natural contemplatives but do not know it.
The Catholic Church is a diverse community of believers, we need to respect the mode of prayer of others and cannot insist that one form of prayer is better that the other. Let the vocal/intellectual Catholic worship in the Vernacular Mass, let the contemplative Catholic worship on the Latin Mass. His Holiness, the late Pope John Paul II, the Great, acknowledged that mistake that the Church by forcing the changes the Mass without any sensitivity to the feelings of the people. In a letter to the Bishops on Holy Thursday, 1980, Pope John Paul II wrote, "I would like to ask forgiveness- in my own name and of all of you, venerable brothers in the Episcopate- for everything which, for whatever reason, through whatever human weaknessimpatience, or negligence, and also through the times at partial, one-sided and erroneous application of the directives of the Second Vatican Council, may have caused scandal and disturbance concerning the interpretation of doctrine and the verneration due to this great Sacrament." and also “to all those Catholic faithful who feel attached to some previous liturgical and disciplinary forms of the Latin tradition, I wish to manifest my will to facilitate their ecclesial communion by means of the necessary measures to guarantee respect for their rightful aspirations. In this matter I ask support of the Bishops and of all those engaged in the pastoral ministry in the Church.", "By virtue of my Apostolic Authority I Decree... Respect must everywhere be shown for the feelings of this who are attached to the Latin liturgical tradition, by a wide and generous application of the directives already issued some time ago by the Apostolic See, for the use of the Roman Missal... of 1962.” Pope John Paul II, Ecclesia Dei.
An International Language
This is an entire different consideration. In our globalized, modern world, we need a language that does not carry any political implications with it. Three of the world's most dominant languages are French, English and Spanish. But to use these languages isn't fair to those who speak minority languages and tongues. For this, Latin has the advantage. No one race or political system can claim the language. Latin belongs to the world that has already gone by- the old world.
Our cosmopolitant world, filled with migrants, refugees, tourists, etc... the abolition of an international language is absolutely absurd! I don't think it is too late to repair the damage.
In Christo,
J-PDM
Acknowledgements/References:
Know Him in the Breaking of the Bread by Fr. Francis Randolph
Prayer Primer: Igniting the Fire Within by Fr. Thomas Bubay, SM
Labels: Books, Languages, Latin, Liturgy, Novus Ordo, Prayer, Quote, Quotes, Thoughts, Traditionalism
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.
Labels: Mary, Thanksgiving, Thoughts
Wednesday, May 16, 2007
The Pre-Conciliar Church: Dull?
What is our identity as latin-rite Roman Catholic?
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
Deo Juvante
Feast of the Ascension of the Lord 2007
Acknowledgements/Bibliography:
Rev. Fr. Richard Rohr, Joseph Martos, James Hitchcock
Labels: Catholic Belief, Second Vatican Council, Thoughts, Traditionalism
Friday, April 27, 2007
Truth and Tolerance
Someone left a comment on my post 'The role of a lay person: to imbue society with Catholic Christian values'. In the comment, I was directed to a website that condemned homosexual people. Firstly, I must apologise if the impression I gave to my readers indicated a hatred for homosexuals or impressed upon the reader that I was homophobic.
All of us know that suicide is the number one cause of death among gay-identified youth. Some researchers report that as many as a third of all gay-identified youth has attempted to take their life. Why are gay-identified teens taking (or contemplating) taking their life? The answer is simple. Bigotry.
"Love one another as I have love you"
We should work as hard as anyone to put an end to bigotry. As Christians we need to love homosexuals. Though we definately do not condone homosexual behavior, we need to be encouraged to get out of our comfort zones and love the person behind the issue and to walk alongside those who are on the long, hard road to freedom.
No one can discount the truth that there is freedom from homosexuality in Christ! Scientific and social research have shown that same-sex attraction is not genetic. Therefore, it does not have to dictate the course of one’s life.
All of us know that suicide is the number one cause of death among gay-identified youth. Some researchers report that as many as a third of all gay-identified youth has attempted to take their life. Why are gay-identified teens taking (or contemplating) taking their life? The answer is simple. Bigotry.
"Love one another as I have love you"
We should work as hard as anyone to put an end to bigotry. As Christians we need to love homosexuals. Though we definately do not condone homosexual behavior, we need to be encouraged to get out of our comfort zones and love the person behind the issue and to walk alongside those who are on the long, hard road to freedom.
No one can discount the truth that there is freedom from homosexuality in Christ! Scientific and social research have shown that same-sex attraction is not genetic. Therefore, it does not have to dictate the course of one’s life.
Many gay-identified Catholics have left the Church (altogether) because they feel that both God and Church has disowned them due to their orientation. This is not true. They leave because of the comments and remarks of certain members of the congregation that makes them feel left out and disowned.
Such attitudes must change!
As representatives of Christ, it is our duty to stand up for those who are hated and judged. This does not involve condoning sin, as Jesus demonstrated by saying to the woman caught in adultery, “Neither do I condemn you. Go now and leave your life of sin.” (St. John 8:11). But first, He chased away those who accused her in their self-righteousness. We can change lives with the grace Jesus exemplified.
We don’t do this by redefining marriage, we do it by being a friend to the lonely and sticking up for the bullied. We don’t silence the truth, but speak the truth even when lies are more popular. We don’t do this by offering false hope in sexual permissiveness; we do it by sharing the Good News of Jesus Christ and facilitating the healing that is not only possible, but promised.
The most important thing is not to condemn!
It's hard to understand why someone we care about would live a lifestyle you don't agree with, but the best thing we can do when we have a friend who's struggling with sexual sin is PRAY! Continue to care. We need to remember we don't have to agree with him/her to love him/her with God's love. The Bible reminds us in Romans 3:23 that, "All have sinned and fallen short of the glory of God."All. As in you, and I too.
As Catholic Christians, it's our responsibility to share the truth in love. We're called to be ambassadors for Christ- not lawyers. We shouldn't feel as though we have to argue with someone until we're blue in the face, rather, we should simply let our lives be the example of Christ. Only then, everything we say or do will prove our faith and radiate God's love to anyone in need.
In society today, there are forces trying to disintegrate the meaning of family and indoctrinate younger and younger schoolchildren with sexual confusion. We offer this and all other intentions to our Blessed Mother- Virgin Most Pure- trusting in her maternal intercession. Hail Mary full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of your womb Jesus. Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen.
Labels: Catholic Belief, Homosexuality, Reply, Thoughts
The Cross First, Then the Crown
Many non-Catholic Christian friends often ask me why the Catholic Church places much focus and emphasis on the sufferings of Christ. I often answer in a teasing manner, "so I suppose you rather attend the funeral of a loved one than be with him/her in the hospital during his/her last (suffering) moments."
Dear brothers and sisters, it is no different when it comes to our Christian worship. How can we experience the real Christian joy on Easter if we do not follow Christ through His sufferings? It is imperative than we have devotion to the passion of Christ; we need to constantly delve profoundly into the sufferings of our Lord. It is only by appreciating the sufferings and death of our Lord that can have joy on Easter. This appreciation is prerequisite.
Craddle Catholics would have lived through many many Lenten Seasons while converts may have lived through much less. However, the number of times is not important and perhaps even insignificant (if one chooses just to follow the motion). Why do I say so? Because there is always something more to learn and appreciate about the Price of our Redemption- gained through the sufferings and death of Jesus Christ. From the instituition of the Most Holy Eucharist on Maundy Thursday- the last meal Jesus would share with His diciples- to the passion and death of our Lord on Good Friday, we can be more convinced of His infinite love for us. Love becomes more real, more spiritual, more refined.
"God so loved the world, that He gave His Only Begotten Son."
When asked by Larry King on CNN why there was suffering in the world, (Protestant Evangelist) Billy Graham simply replied, "Larry, I really don't know." Very often suffering cannot be found in Protestant Theology. The Roman Catholic Church however has the answer! Suffering is the embodiment of God's love. It is also the way back to the Father.
None of us can escape suffering in this life. Everyone from prince to pauper has to suffer. Some more than others. For some suffering comes mostly in a physical form, while others experience emotional or psychological suffering. Some suffer in all the abovementioned areas.
Do we give up hope? Never! Our Lord suffered too. Jesus was like us in all things except sin. In His passion, Jesus shows us how to suffer, he shows us how to accept suffering, he shows us that suffering in itself is not an evil or curse. Most of all, Jesus shows us that suffering is but a key to our own sanctification and salvation. Our sufferings are meritorious for ourselves and others for others because it has been perfected and sanctified by our Lord's sufferings.
Mother McAuley, the foundress of the Sisters of Mercy, once said: "Without the cross, the real crown cannot come."
Dear brothers and sisters in Christ, we celebrated the Feast of the Ressurection no less than three weeks ago, did we really take time to remember at great depth, the price of our salvation?
If we didn't then, our joy may have been more of a social joy than that of a spiritual joy. But do not worry, let us continue to keep in mind that the cross has to come before the crown as we await the next Lenten Season, Holy Week, and Easter Tridum.
Alleluia! Alleluia! Alleluia! Jesus, Our King reigns. He wears the crown and will share it with us! God is with us. Amen!
HE IS RISEN! HE HAS CONQUERED SIN AND DEATH!
WE HAVE HOPE! OUR HOPE AND HELP ARE IN THE NAME OF THE LORD!
Labels: Catholic Belief, Easter, Passion, Protestants, Suffering, Thoughts
Saturday, April 14, 2007
NEW TRANSLATION: The Order of Holy Mass
The Institution of the Eucharist by JOOS van WassenhoveRev. Fr. Tim Finigan of the Archdiocese of Southwark has the PDF version of the New Translation of the Order of Mass- translated by the International Committee on English in the Liturgy (ICEL)- on his website.
Click here to view and download the New Translation.
I think the new translation possesses more quality and charm of poetry.
What is the ICEL?
The International Commission on English in the Liturgy (ICEL) is a mixed commission of Catholic Bishops' Conferences in countries where English is used in the celebration of the Sacred Liturgy according to the Roman Rite. The purpose of the Commission is to prepare English translations of each of the Latin liturgical books and any individual liturgical texts in accord with the directives of the Holy See. [SOURCE: ICEL]
Labels: International Committee on English in the Liturgy (ICEL), Links, Liturgy, Novus Ordo, Thoughts
Friday, March 30, 2007
The Future of Catholicism: Vatican Council III?
The Second Vatican Council was somewhat ambiguous. It opened the windows to other Churches, to the modern world and to the future. Such action has led to many changes in the life of the Church, some new emphasis on official doctrine; in some ways it also appears that the Council seemed to have acknowledged some pluralism in the Church’s life. The Council raised much hope or fears of more radical changes, the situation back then could have been one of considerable uncertainty.
Yet, the Council was often conservative, taking great care to be loyal to the papacy and to previous councils. In fact it is this conservative side that the new catechism proclaims! This was done either by the changing of the order of the subject matter, the selection of one quotation over another, placing stress on old doctrines that have been left untouched, or by reviving doctrines that the Council left unmentioned. The mood was probably different from the confusing but ‘creative’ 60’s. The intention of John Paul was to stabilize and unite the Church in one theology and one discipline. Personally, I liked the fact that the Vatican did not bless what has become the current usage where the language reflects the challenge of feminism. For example, the translation refers to ‘men’ instead of ‘people’ or ‘all’.
Yet, the Council was often conservative, taking great care to be loyal to the papacy and to previous councils. In fact it is this conservative side that the new catechism proclaims! This was done either by the changing of the order of the subject matter, the selection of one quotation over another, placing stress on old doctrines that have been left untouched, or by reviving doctrines that the Council left unmentioned. The mood was probably different from the confusing but ‘creative’ 60’s. The intention of John Paul was to stabilize and unite the Church in one theology and one discipline. Personally, I liked the fact that the Vatican did not bless what has become the current usage where the language reflects the challenge of feminism. For example, the translation refers to ‘men’ instead of ‘people’ or ‘all’.
Despite this restoration- a genuine catechism faithful to the essential content of Revelation and up to date in method. There seems to be some danger that the detailed catechism which has been authorized solemnly may be used in a manner that would be alien to the spirit of the majority in the council, by not allowing enough local liberty.The most significant change in Church history could probably be change from the Church as being a fortress repelling enemies by firing off dogmas to being the Church as the pilgrim people of God, loving God and God’s world, moving into a future with joyful faith. To this change, I sing te duem. This is also a ‘sign of the times’. In the 90’s two-thirds of Catholics lived in Europe and North America. Now more than three-quarters of the much larger numbers live in Latin America, Asia and Africa. As the Council registered, “the Church has become more educated and humble”. The Second Vatican II Council is likely to be the last Council to be dominated by Europe. The Church has become less white, less rich and more distant from the Vatican. The consequences of both these revolutionary developments will set the agenda for future Popes. Many of the challenges that will confront the Church and the Holy Father will be more or less the same throughout the Church, regardless of locality.
Future Popes would have inherited a severe decline in the number of priests. Many are leaving the priesthood. This decline has encouraged lay movement, like in the days of the apostles; a small compensation. However, priests- no matter how young or dedicated- would be too few to provide the sacraments, care and teaching to those who look to them. The Vatican estimates one priest to seven thousand Catholics in South America as a whole, and one to four thousand in Africa. I’m not advocating, but could this be inter alia, due to the restriction on priests to marry? This could have been the wishes of potential priests to carry out their human right of marriage.
The rising movement to release female talent in Church (as well as society) would be another issue. Certainly (and hopefully) the option of Priesthood is closed. However, an easier option to consider would be the deaconate, as Phoebe certainly was when St. Paul wrote to the Church over which you now preside (Romans 16:1-2).
Perhaps one of the hardest decisions that would have to be made would be the from the multitudes of Catholic laity that sexual intercourse which transmits love need not be always be open to the transmission of life. Would artificial contraception be allowed? In all the weight of Roman authority the answer would definitely be a resounding ‘No’. However, considering the expected doubling of the world’s population (at least twelve billion), how are Catholic clergy to regain the respect of the laity as teachers of sexual morality?
Our future Pope, whoever he may be, would inherit the legacy of many centuries. Will he be open to the possibility of substantial changes or remain conservative- faithful to Roman Catholic tradition?
We are not far from the day where we’ll hear the wide ranging criticisms coming from all corners of the Church. We need to ask ourselves: What is the authority of Sacred Scripture and of the Church? What is the heart of the Christian faith? What diversity in its expressions is right? What is sex for and what is the priesthood for?
In the sixteenth century, nationalist policies increased the force of the Protestant question: What is the authority of the Bible? In the twenty-first century, the importance of sexuality in human life may fuel explosive power to the Catholic question: What is the authority of the Church?
It can be foreseen that the future Popes would have voices coming from their own heart, warning him not to divide the Church whose unity is entrusted to him. He would also look upon Protestantism and be reminded of the innumerable divisions that we created by men and women who followed their own private judgments in defiance of the mind of the Church. He would be warned not to sacrifice the truth entrusted to his guardianship for modernism, post-modernism, agnosticism, materialism, and other passing fashions of a godless age.
We need to pray unceasingly that the ‘deposit of faith’ will be guarded conservatively, as it was under John Paul II or Paul VI or John XXIII as well as Pius XII and his predecessors.
Many marvelous and creative changes have taken place in the history of the Roman Catholic Church, including the papacy. It is Divine Will that the Church has survived the might of the Roman Empire’s persecutions, and the corruption of her own wealth and power, to be the centre of great civilization of medieval Europe. It was by the grace of God that the Council of Trent inaugurated a Catholic Reformation, pouring new energy into the life and mission of the Church after a period when it had seemed that despite many scandals reform was impossible. Likewise, it was grace that brought forth the Second Vatican II Council, changing Catholic thought and life, after a period when it was widely assumed that no further council would be necessary and the only tendency would be an ever-increasing weight of authority and dogma.
Would it be too bold of me to suggest the dangerous duty to convene the Third Vatican Council? In like of (true) ecumenism, which Vatican II blessed, it seems logical that a third council be convened to have many uncomfortable voices heard. And that dialogue could mark the beginning of full restoration of communion with each other and with the Christ who cannot be divided.
Echoing the words spoken in Rome in 1967 by Athenagoras, Patriarch of Constantinople:
The Bishop of Rome who is “the bearer of apostolic grace and the successor to a shinning company of holy and wise men who have shed lustre on this see which, by honor and rank, stands first in the living body of Christian Churches dispersed throughout the world; and whose holiness, wisdom and valiant fight for the common faith of the undivided Church are a permanent asset and treasure for the entire world”. May God the life-giving Holy Spirit guide our Popes
so that they may teach truth and practice love.
Labels: Catechism of the Catholic Church, Catholic Belief, Eucmenism, Holy Father, Priesthood, Second Vatican Council, Thoughts, Vatican
Thursday, February 22, 2007
Calls to unite Anglicans and Catholics under Pope
According to some Anglicans, YES. From The Times. Andrew has commented on this in his post.
5 Reasons why I feel the Anglicans should reunite with Rome:
- First, I am convinced that The Lord's will for His Church is that it should be one (John 13:34-35, John 17:11, John 22-23). Historically, the Catholic influences and traditions within Anglicanism has always sought to bear witness to that truth; from that tradition they have come.
- Second, the distance between official Anglicanism and what might be termed historical faith and order have grown very rapidly. Increasingly unorthodox belief and practice has crept in, so that both Catholic and Protestant ways of understanding the Gospel have become incongruent with it.
- Third, the present disarray of Anglicanism is, in itself, clear evidence of the need for a defined focus of authority in the life of the Church on earth, and that such a magisterium is to be found in the person of Peter and his successors in the Holy See; The Pope.
- Fourth, the ordination of female priests and Homosexual Clergy and the blessings of same-sex unions- such an act is sinful and has “consequences”; wrath of God (Romans 1:18-32, Leviticus 20:13, 1 Corinthians 6:9-10).
- Fifth, I thank God for the good and beauty that can be found in the Anglican tradition. As Anglicanism continues to decay around the world, I believe that it can best and “most safely be preserved within the household of the Roman Catholic Church and form a Single Eucharistic Community” (Archbishop John Hepworth, the Anglican Communion’s highest-ranking cleric. He is a key personnel in leading the Anglican Church in the USA to reunification with Rome.)
Labels: Churches, Communion, Eucmenism, Holy Father, News, Protestants, Thoughts, Vatican
Sunday, December 31, 2006
Tabernacle becomes First-Aid Cabinet
I had a strong urge to check out the newly renovated St. Andrew's Anglican Cathedral after Holy Mass this morning. Standing from afar, I was glad to see that they had taken the television down from the Side Altar, in it's place now stood a large silver cross. Moving closer, I noticed that the tabernacle door was unlocked, being curious as to whether the Anglicans still stored 'consecrated' hosts in the tabernacle, I opened it......
...... inside were some bottles of ointment. Obviously, the tabernacle had become a first-aid cabinet.
Although I'm not suprised to see this take place in a non-Catholic Church, I wonder if one day, something similar will take place in the here- in the local Roman Catholic Church- because as reverence to the Blessed Sacrament declines, will the Catholic faithful here will cease to believe in the Real Presence, just like many Catholics in America?
...... inside were some bottles of ointment. Obviously, the tabernacle had become a first-aid cabinet.
Although I'm not suprised to see this take place in a non-Catholic Church, I wonder if one day, something similar will take place in the here- in the local Roman Catholic Church- because as reverence to the Blessed Sacrament declines, will the Catholic faithful here will cease to believe in the Real Presence, just like many Catholics in America?
Labels: Miscellaneous, Thoughts
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