April 07, 2007

By now she's Catholic.

Jennifer has been blogging her way through her conversion for several years. She started the blog as an inquiring atheist. THIS DAY she has finally entered the full Eucharistic Communion of Christ in his One, Holy, Catholic, Apostolic Church.

I've just come from the Vigil Mass of the Resurrection. It's 11:17 P.M. as I write. Jennifer-who-is-finally-fully-Catholic hasn't yet posted about her new status on her blog. It ought to be good.
Click HERE for it.

My Mass on Easter Sunday, my family potluck, the grocery store, Passover... BUT....

On Easter Sunday here at St. Therese Church I will preside at the 10:30 A.M. Mass.

After Mass, I will go to my sister's house for a family potluck.

As I write this it is 12:20 P.M. on Holy Saturday here.

I just came from the nearby grocery store where I bought some things for tomorrow's potluck.

The store had posters announcing "A Joyous Passover!" and advertising products suitable for the occasion...

... BUT I did not notice any poster announcing "Happy Easter!"

Not fair.

However, it's really no loss.

COMMERCIAL acknowledgment of Easter (or of Christmas or of Passover) is simply COMMERCIAL.

The REAL acknowledgment of Easter and of Christmas is MY job, not the grocery store's.

Notes for a study of Calvary and Cana

in the Gospel of John
(This is the "subheading" version of my lecture.)

The Gospel begins by telling us "the mother of Jesus" was there. Then, as if a merely secondary factor, it gets around to "mentioning" that Jesus was also there ... oh, and also his disciples.
The mother of Jesus was there. Then, mentioned secondarily, the disciple was there.

No more wine.
They have no wine--only vinegar, wine gone bad.

The mother of Jesus says, "They have no wine"--i.e., they thirst.
Jesus says, "I thirst."

They end up with 120-180 gallons of "the good wine"
one bowl of bad wine--vinegar

Both Cana and Calvary----
These are the only two times in the Gospel Jesus speaks to her with the title "Woman". The mother of Jesus has no name in the Gospel of John. The Gospel of John begins, "In the beginning" (like the book of Genesis; this is a signal that one is to see the Gospel as the New Genesis. In the book of Genesis, "Woman" also has no name. She gets the name "Eve" AFTER she sins; and THAT is when we hear that she Eve is the "mother of the living." In John, "Woman" has no name at all (i.e., no sin); and even though she has no "sinner's name" she still becomes the "mother of the living": Jesus tells her, "Woman, there is your son" (my disiciple).

Woman, what have you to do with me?
Woman, here's what you have to do for me.

"Woman, my HOUR has not yet come."
"Father, the HOUR has come."
"From that HOUR, the disciple [at the cross] took her [Woman, mother of Jesus] to his own home."

Six stone jars
Sixth day of the week

water for the rites of purification
hyssop (which is for purification)

Water into wine
Water and blood

"This, the FIRST of his signs, Jesus did...."

"his disciples BELIEVED in him"
"He who SAW it has borne witness-- his testimony is true, and he knows that he tells the truth-- that you also may BELIEVE."

Genesis 2:8----
"And the Lord God planted a garden in Eden in the east; and there he put the man whom he had formed." The very first garden! Brand new!
John 19:41-42----
"Now in the place where he was crucified there was a garden, and in the garden a new tomb where no one had ever been laid. So ... they laid Jesus there." A Brand New Tomb!


The mother of Jesus has a role to play from beginning to end.

At Cana she tells those who would be servants of her son, "Do whatever he tells you." (Opposite of the woman in Genesis who tells the man, "Do whatever the serpent tells you.")

At Calvary the mother of Jesus, the woman who says "Do whatever he (my Son) tells you" ... she is the one who is to "mother" the disciple by telling him what she said to the servants in Cana. The disciple for his part is to take that Sinless Woman and her message ["Do whatever he (my Son) tells you"] into his home and let them live-- be alive-- there.

At Cana (beginning) and at Calvary (finish), the Sinless Woman's faith and intervention precede the believer.

The Prayer of the Church on Holy Saturday

The Church has no Mass for Holy Saturday morning or afternoon. We begin to celebrate the Sunday of the Resurrection in the darkness after sundown on Holy Saturday with the Mass of the Easter Vigil. Nonetheless, the Church still keeps the liturgical hours of prayer— called “The Liturgy of the Hours” or “The Divine Office”— throughout Holy Saturday. Here is the U.S. translation of the prayer that the pope and all the clergy, all members of religious orders and many ordinary Catholics will use at the conclusion of each liturgical hour of prayer on Holy Saturday from the morning until sundown.

All-powerful and ever-living God,
your only Son went down among the dead
and rose again in glory.
In your goodness
raise up your faithful people,
buried with him in baptism,
to be one with him
in the eternal life of heaven,
where he lives and reigns with you and the Holy Spirit,
one God, for ever and ever.

April 06, 2007


Click on the image to see a much larger version.

On Good Friday what's a priest to wear?

At the Evening Mass of the Lord’s Supper on Holy Thursday we consecrate enough of the Body of Christ to give to the people both on Holy Thursday and on Good Friday.

On Good Friday we have the afternoon “Celebration of the Lord’s Passion.” That celebration is not a Mass. It has a Liturgy of the Word, General Intercessions, Veneration of the Cross, and, finally, Holy Communion (distribution of the Body of Christ reserved from the previous night).

I have noticed that a good number of priests don’t know what they are to wear for Good Friday’s Celebration of the Lord’s Passion. They understand correctly that it is not a Mass, and so they wonder if they should fully vest as for a Mass or not.

If priests would open the Missal (“Sacramentary”) to the page that begins “GOOD FRIDAY— Celebration of the Lord’s Passion”, they would be able to read rubric number 4 (among the preparations for the celebration):
“The priest and deacon, wearing red Mass vestments….”

That’s clear. For the priest: alb, red stole and— without fail or option— red chasuble. If there’s a deacon: alb and at least a red stole; if available, also a red dalmatic.

However, what reason would there be for “Mass vestments” if it is not a Mass?

Simply: we are liturgically commemorating the day and the reality and the real presence of the Lord’s Passion— that is, the Sacrifice of Christ the High Priest— that he consummated on his cross and that we consume in his Eucharist.

THE DAY JESUS DIED. John 19:14. "Now it was the day of Preparation of the Passover...."

In the Gospel of John, Jesus dies on the cross on the day that lambs were slaughtered in preparation for Passover that was to begin at sundown. This means that in the Gospel of John the Last Supper took place about twenty-four hours before the Passover began, so that the Last Supper in the Gospel of John was not a Passover Seder.

However, John's Gospel clearly sees the sacrifice of Christ on the Cross as the slaughter of a new Lamb of God for a new Passover.

April 05, 2007

Inside the enclosure of a monastery of nuns for the first time.

Tonight, Holy Thursday, I had the privilege of celebrating the Evening Mass of the Lord's Supper inside the church of the Carmelite Monastery of San Diego. I say "church" because the monastery has a fully consecrated church, not a mere chapel. The sign of this fact is that the interior walls of the church are marked with twelve crosses, and below each cross a candle stick is also attached to the wall.

The nuns observe the ceremony of the washing of the feet among themselves sometime in the morning of Holy Thursday, so the Evening Mass was without that ceremony.

At the end of the Mass, the nuns led a procession in which I carried the Blessed Eucharist into the enclosure of the nuns, through a courtyard, and into their chapter room (a room reserved for meetings of the nuns). The chapter room has a small altar, and that is where I reposed the Blessed Eucharist.

About twenty laypersons attended the Mass. However, they did not go into the enclosure for the transfer of the Blessed Eucharist.

The photograph's are from the monastery's website.
Click HERE for it.

The First Preface of the Holy Eucharist

This is used in the Evening Mass of the Lord's Supper on Holy Thursday.

Father, all-powerful and ever-living God, we do well always and everywhere to give you thanks through Jesus Christ our Lord.
He is the true and eternal priest
who established this unending sacrifice.
He offered himself as a victim for our deliverance
and taught us to make this offering in his memory.
As we eat his body which he gave for us,
we grow in strength.
As we drink his blood which he poured out for us,
we are washed clean.
Now, with angels and archangels, and the whole company of heaven, we sing the unending hymn of your praise: Holy, holy, holy....

To ask for the Eucharist is to ask for the death of Christ. Every communicant is guilty.

Click HERE for it.

Holy Thursday-- The Chrism Mass

The liturgical chants, the prayers, the readings and texts of the Chrism Mass dwell strongly on the ministry of Christ and his apostles— the same ministry handed on in the bishops and to the priests down to our day.

The Church celebrates Holy Thursday as the beginning of the Eucharistic Priesthood. So, the Chrism Mass ideally takes place sometime on Holy Thursday in the morning, at noon or in the very early afternoon, with all the priests of a diocese concelebrating the Chrism Mass with their bishop. [In actual practice, the Chrism Mass is often celebrated some days earlier, because it is not practical for priests to go to the Chrism Mass and then have to rush back to their parish churches to celebrate the Holy Thursday Evening Mass of the Lord’s Supper.]

At the Chrism Mass the bishop blesses or consecrates the oils that are to serve as the Oil of Saints (also known as the “Oil of Catechumens”), the Sacred Chrism and the Oil of the Sick. These Holy Oils are then distributed to all the parish churches under that bishop.

The Opening Prayer of the Chrism Mass

by the power of the Holy Spirit
you anointed your only Son Messiah and Lord of all creation.
You have given us a share in his consecration to priestly service in your Church.
Help us to be faithful witnesses in the world
to the salvation Christ won for all mankind.

The Preface of the Chrism Mass

Father, all powerful and everliving God, we do well always and everywhere to give you thanks through Jesus Christ our Lord.
By your Holy Spirit
you anointed your only Son
High Priest of the new and eternal covenant.
With wisdom and love you have planned
that this one priesthood should continue in the Church.
Christ gives the dignity of a royal priesthood
to the people he has made his own.
From these, with a brother’s love,
he chooses men to share his sacred ministry
by the laying on of hands.
He appoints them to renew in his name
the sacrifice of our redemption
as they set before your family his paschal meal.
He calls them to lead your holy people in love,
nourish them by your word,
and strengthen them through the sacraments.
Father, they are to give their lives in your service
and for the salvation of your people
as they strive to grow in the likeness of Christ
and honor you by their courageous witness of faith and love.

Through Christ the angels of heaven offer their prayer of adoration as they rejoice in your presence for ever. May our voices be one with theirs in their triumphant hymn of praise: Holy, holy, holy….

I have put the texts of the prayers for each of the three Holy Oils in the first comment on this post.

April 04, 2007

[Updated] The popular mistake of thinking that the Seder meal we know today was the setting in which Jesus first gave us his Eucharist

[Update. I have added a further indication from the Gospel of John at the end of this post.]

From a Jewish website
The Passover Haggadah is the 'instruction manual' of the Passover Seder (a festive meal that opens the Passover holiday). The Passover Haggadah describes the order of events and rituals in the Passover Seder using a rabbinically-formulated and highly structured order of instructions that are organized into 15-steps.

…. In fact, there are over 3,000 different types of Passover Haggadahs in existence today. While the basic Passover story remains the same throughout all Passover Haggadahs, rabbis have encouraged the re-interpretation of the meanings of the events in the Passover story to both adapt to changing times and to reflect various political and religious philosophies within Judaism and to reach out to as many Jewish people as possible based on those reasons.

…. It was only in … the 9th and 10th centuries [A.D.] … that a stable form of the Passover Haggadah text was established.
The 9th and 10th centuries A.D.— meaning MORE THAN 750 YEARS AFTER JESUS first gave us his Eucharist!

W.W.J.D.— What Was Jesus Doing?

As both the Gospel and the Mass proclaim it, the first Eucharist clearly was NOT a celebration of the Jewish Seder.

Rather, DURING some kind of a Passover meal, Jesus interrupted, took bread ... and said:
“Take this … eat it. This is my body which will be given up for you.”
His words were a distorted echo of the directives in the Book of Exodus about eating the flesh of the Passover lamb.

THEN the Gospel and the Mass tell us that AFTER (NOT during) the meal, Jesus took wine and said, "This is the cup of my blood, the blood of the new and everlasting covenant...." With those words he echoed NOT the Passover but the Sinai Covenant rite recorded in the Book of Exodus.

W. W. J. D.?

Not the Seder!

Subsequent Note.

The Gospel of John places the death of Christ on the day of the slaughter of the Passover lambs

John 19:14. "Now it was the day of Preparation of the Passover...."

That means that in the Gospel of John the Passover began at sundown on Good Friday; and that the Last Supper was a day previous to that, making the Last Supper in John something other than a Passover Seder.

A Roman "Cassock" or "Soutane"

Soutane is pronounced like "soo-TAN". The word is from French, which gets it from the Italian "sottana" whose root is "sotto," meaning "under" ... because it is worn under the alb.

The etymological connotation, then, is that the cassock or soutane is ... underwear.

The image is from Almy.com.
Click HERE for it.

Suffering and Depression as Means for Growth

Many risk factors for depression can also be valuable assets for psychological and spiritual growth for the individual and the community

April 6, 2006, Zenit.org interview with Catholic psychologist Dr. Ann Howe, director of Village of St. Joseph Counseling Services, Archdiocese of Atlanta, Georgia.

Q: What is the general attitude of psychology toward the problem of suffering?

Howe: First of all, psychology would traditionally have avoided a word such as "suffering."

Psychology has striven to present itself as a science and has distanced itself from the humanities. Therefore, the language used by psychologists shies away from words such as suffering which are evocative and instead uses language which is precise and measurable.

Suffering can't be measured except through the lens of the person's experience, and suffering can't be understood except through the eyes of faith.

All that being said, let's assume that psychologists could agree about what constitutes suffering. Let's say they agree that suffering, for example, is measurable through self-report as "life distress" or some such euphemism. Then, psychology's position would more than likely be that suffering is bad in an absolute sense and should be eliminated whenever possible.

Some psychologists might take a more nuanced approach; for example, when they could easily find positive consequences. Take homework: We know most children don't like homework, and "suffer" with it, but we all understand that some pain in this area can lead to positive results, namely, increased knowledge.

Psychologists would then wonder about how to motivate someone to sustain performance during a time of "suffering." Here, suffering is seen as a means to an end.

But once again, suffering in and of itself would never be regarded as having any positive benefits.

Q: How does a Catholic perspective on psychology change the understanding of human suffering?

Howe: The Catholic position is quite different. When the supernatural reality of who man is in relation to God is understood, suffering has to be seen in a supernatural dimension.

As Catholics we understand that suffering can have many "positive" functions. It is not only an opportunity to correct parts of our character which need to be strengthened or put on a proper path, but it can also be used to expiate sins, both personal and communal.

When we recognize the person as a son or daughter of God, and acknowledge that God sent his only Son into human history for the redemption of souls, we come to appreciate that suffering allows us to be linked to Christ in the continuing work of bringing souls to the Father through the action of the Holy Spirit.

As a psychologist working with clients, I seek to help alleviate unnecessary suffering, or that which the individual has inflicted upon himself or herself through bad choices. Many times difficult life circumstances can cause a person to choose despair, to turn away from God.

Whatever the source of the suffering, however, God is the answer. The psychologist mainly acts to support the client in their journey and also remove the impediments to the person's growth toward happiness.

As a Catholic, I believe that happiness can only be found ultimately by resting in God's love and obeying his commandments.

Q: What is the relationship between suffering and depression?

Howe: Depression is the result of life's seemingly impossible problems.

Every person faces challenges both external and internal. When there is a problem that can't be fixed, the person, depending on their temperament and the importance of the situation, will try to keep solving the problem till things improve.

Depression is the result of a problem that can't be fixed. These problems can be something external and beyond our control, like a physical illness or natural disaster, or something buried deep inside our emotions like an old hurt or loss.

Depression, in other words, is never meaningless. It has a context in which it develops and has real consequences for the quality of the person's life, especially their relationships.

When a person finds his or her way through depression, it can also result in personal transformation and a deeper appreciation for life.

Q: What are the benefits of suffering from a psychological perspective?

Howe: Like all suffering, we can magnify our own distress by resisting and pulling away from God.

It is often hard for the person to see that God's love is being shared with them through the action of others, like family, friends, and therapist. Good comes out of the person's suffering, by encouraging a cleansing of old bad habits and the renewal of deeper bonds with others.

Depression and other forms of psychological pain make receiving and giving love difficult, but God's love is always present and surrounding that individual.

Good also can come from suffering because the person is forced to confront their helplessness in bringing about their own happiness. They often discover for the first time that they truly are dependent in all things on God's merciful care.

Q: For people who suffer from long-term depression, over the course of their whole lives, how can they integrate it with their spiritual life?

Howe: Depression signifies a person who is restless for peace, joy and the experience of love.

Depression can be viewed as a "trial" which challenges the individual to know themselves, and to lovingly accept themselves and others.

Depression might never be conquered for some people, but it can be laid at the foot of the cross, confident that God will put some good use to it.

Many depressed people are very sensitive and astute in their observations of others; they can have much to offer others in the way of empathy and compassion. Many depressed people are intellectual and analytical, and can use their passion for answers to many good purposes.

In other words, many of the personality characteristics which can lead someone to be vulnerable to depression can be valuable assets to the community and to the spiritual life.

Q: Is it more beneficial then to work to alleviate the suffering of others, or to help them accept their suffering?

Howe: Suffering is a fact of life, and life often holds more than most people care to experience.

The answer to the question is that of course we should work to alleviate suffering as a means to make God's loving presence known to others. Yet, the question of acceptance must go hand in hand.

It is only by accepting the mystery of suffering as a consequence of the human condition that we can trust God, trust one another, and trust in the capacity that good truly will come out of difficult and painful experiences.

- - - -

Pope John Paul II wrote a letter, "On the Christian Meaning of Human Suffering."
Click HERE for it.


The physical fact is that there are at least THIRTEEN constellations in the zodiac, NOT twelve only. Click HERE to read one explanation.

Due to the slight wobbling of the Earth’s axis, the constellations in the zodiac in A.D. 2007 are no longer in the locations that the followers of astrology set up thousands of years ago— locations that the followers of astrology still use today. For example, if you’ve always thought your "sun sign" was Leo, then you are thousands of years out of whack, because your sign is "really" Cancer.

Because of its actual physical location, the sign of Scorpio is actually “valid” for only about seven days, roughly November 23 to 29. In some years, because of the wobbling of the Earth, Scorpio is actually bypassed completely.

IT GOES FAR BEYOND STUPIDITY, because the intentional following of horoscopes is a sin against the first commandment of God.

From the Catechism of the Catholic Church
2115 God can reveal the future to his prophets or to other saints. Still, a sound Christian attitude consists in putting oneself confidently into the hands of Providence for whatever concerns the future, and giving up all unhealthy curiosity about it….

2116 All forms of divination are to be rejected: recourse to Satan or demons, conjuring up the dead or other practices falsely supposed to "unveil" the future. Consulting horoscopes, astrology, palm reading, interpretation of omens and lots, the phenomena of clairvoyance, and recourse to mediums all conceal a desire for power over time, history, and, in the last analysis, other human beings, as well as a wish to conciliate hidden powers. They contradict the honor, respect, and loving fear that we owe to God alone.

I am the Lord your God, who brought you out of the land of Egypt, out of the house of bondage. You shall have no other gods before me. You shall not make for yourself a graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; you shall not bow down to them or serve them. [Exodus 20:2-5; cf. Deuteronomy 5:6-9.]

It is written: "You shall worship the Lord your God and him only shall you serve." [Matthew 4:10.]

April 03, 2007

The guardian angel of Benedict XVI is a Benedictine wearing the Bavarian flag

Source of the image?
Click HERE for it.

"Catholic Dads"

It's a new blog.
Click HERE for it.


In the World
In Purgatory
In Glory

Click on the following chart to see it larger.

Click HERE for it.


A newsletter for Catholic women looking for spirituality that digs deep into the intellectual, mystical and historical traditions of the Catholic Church
Click HERE for it.

April 02, 2007

Monday, 2 April A.D. 2007: Two Years IN MEMORIAM

Click on either image to see a larger version.

The official document buried in the coffin with the body of Pope John Paul II

[Here is the Vatican’s official English translation of the Latin document recording the life and works of John Paul II. After the coffin was brought to the tomb, Archbishop Piero Marini, master of pontifical liturgical celebrations, read the document aloud. All those present then signed the document, and it was placed in John Paul II's coffin.]


In the light of Christ risen from the dead, on 2 April A.D. 2005, at 9:37 P.M., while Saturday was drawing to a close and we were already beginning the Lord's Day, the Octave of Easter and Divine Mercy Sunday, the Church's beloved Pastor, John Paul II, departed this world for the Father. The whole Church, especially the young, accompanied his passing with prayers.

John Paul II was the 264th Pope. His memory lives on in the Church and in all human hearts.

Karol Wojtyła, elected Pope on 16 October 1978, was born in Wadowice, 50 kilometers from Krakow, on 18 May 1920. He was baptized two days later in the parish church by the parish priest, Fr. Francesco Zak.

He received his First Holy Communion at the age of 9 years old and the sacrament of Confirmation when he was 18. His studies were interrupted by the invasion of the Nazis who shut down the university; he went to work in a quarry and later in the Solvay chemical factory.

From 1942 forward, feeling that he was called to be a priest, he took the formation courses provided by the clandestine seminary in Krakow. On 1 November 1946, he was ordained a priest by Cardinal Adam Sapieha. He was then sent to Rome where he earned a license and a doctorate in theology with a thesis on Doctrina de fide apud Sanctum Ioannem a Cruce.

He returned to Poland where he worked in pastoral ministry and taught the sacred disciplines. On 4 July 1958, Pope Pius XII appointed him Auxiliary Bishop of Krakow, of which Paul VI appointed him Bishop in 1964. It was in this capacity that he participated in the Second Vatican Council. Paul VI created him a Cardinal on 26 June 1967.

The Cardinals elected him Pope at the Conclave on 16 October 1978, and he took the name of John Paul II. On 22 October, the Lord's Day, he solemnly inaugurated his Petrine ministry.

John Paul II's Pontificate was one of the longest in the history of the Church. In this period we have seen many changes, in many aspects. The list includes the fall of several regimes to which he himself contributed; and in order to proclaim the Gospel he traveled to various nations.

John Paul II exercised the Petrine ministry with a tireless missionary spirit, devoting to it all his energy. He was sustained throughout by the sollicitudo omnium ecclesiarum and by his love for all. He had more meetings than any of his predecessors with the People of God, the leaders of nations, in celebrations and at general and private audiences, as well as during his pastoral visits.

His love for young people made him inclined to establish the World Youth Days, to which he summoned millions of young people in various parts of the world.

He successfully encouraged dialogue with the Jews and with the representatives of other religions, whom he several times invited to prayer meetings for peace, especially the meetings in Assisi.

He considerably increased the College of Cardinals, creating 231 Cardinals (plus one Cardinal in pectore). He organized 15 Assemblies of the Synod of Bishops— seven General Ordinary Assemblies and eight Special Assemblies. He established many new Dioceses and Circumscriptions, especially in Eastern Europe.

He reformed the Eastern and Western Codes of Canon Law, created new Institutions and reorganized the Roman Curia.

As "sacerdos magnus", John Paul II exercised liturgical ministry in the Diocese of Rome and throughout the world in total fidelity to the Second Vatican Council. He set an outstanding example in promoting liturgical life and spirituality, as well as contemplative prayer and especially adoration of the Eucharist and the prayer of the Holy Rosary (cf. Apostolic Letter Rosarium Virginis Mariae).

Under his guidance the Church prepared herself for the third millennium and celebrated the Great Jubilee of the year 2000 in accordance with the instructions given in the Apostolic Letter Tertio Millennio Adveniente. The Church then faced the new epoch, receiving his instructions in the Apostolic Letter Novo Millennio Ineunte, in which he pointed out to the faithful their future path.

With the Year of the Redemption, the Marian Year and the Year of the Eucharist, he promoted the spiritual renewal of the Church. He gave an extraordinary impetus to Canonizations and Beatifications, focusing on countless examples of holiness today that would be an incentive to the people of our time. He proclaimed Thérèse of the Child Jesus a Doctor of the Church.

The doctrinal magisterium of John Paul II is very rich. As custodian of the deposit of faith, he strove with wisdom and courage to promote Catholic theological, moral and spiritual teaching and, throughout his Pontificate, to counter the trends that opposed the genuine tradition of the Church.

His most important Documents include 14 Encyclicals, 15 Apostolic Exhortations, 11 Apostolic Constitutions, 45 Apostolic Letters, as well as the Catecheses he gave at the General Audiences and his Speeches in every part of the world. With his teaching John Paul II strengthened and enlightened the People of God on theological (especially in his first three great Encyclicals— Redemptor Hominis, Dives in Misericordia, Dominum et Vivificantem), social and anthropological (Laborem Exercens, Sollicitudo Rei Socialis, Centesimus Annus), moral (Veritatis Splendor, Evangelium Vitae), ecumenical (Ut Unum Sint), missiological (Redemptoris Missio) and Mariological (Redemptoris Mater) doctrine.

He promulgated the Catechism of the Catholic Church in the light of Tradition, authoritatively interpreted by the Second Vatican Council. He also published several volumes as a private Doctor.

His magisterium culminated in the Encyclical Ecclesia de Eucharistia and in the Apostolic Letter Mane Nobiscum Domine, during the Year of the Eucharist.

John Paul II has bequeathed to all a wonderful witness of piety, of a holy life and of universal fatherhood.


Signed by the witnesses of the celebrations and of the burial



Semper in Christo vivas, Pater Sancte!

[Note from Fr. Stephanos, O.S.B. Here is my translation of those final Latin lines.]


Holy Father, may you live forever in Christ!

Superb slide show honoring Pope John Paul II

Click HERE for it.







In the 11 October 1992 apostolic constitution Fidei depositum, on the publication of the Catechism of the Catholic Church, Pope John Paul II said:
The Catechism of the Catholic Church, which I approved June 25th last and the publication of which I today order by virtue of my Apostolic Authority, is a statement of the Church's faith and of catholic doctrine, attested to or illumined by Sacred Scripture, the Apostolic Tradition, and the Church's Magisterium. I declare it to be a sure norm for teaching the faith and thus a valid and legitimate instrument for ecclesial communion.
In his 15 August 1997 apostolic letter Laetamur magnopere Pope John Paul II promulgated the Latin typical edition of the Catechism of the Catholic Church. The letter says of the Catechism:
The Church now has at her disposal this new, authoritative exposition of the one, perennial apostolic faith, and it will serve as a "valid and legitimate instrument for ecclesial communion" and as a "sure norm for teaching the faith," as well as a "sure and authentic reference text" for preparing local catechisms.
I posted this in response to a man who wrote me:
"The Catechism, while a respected collection, and presentation of teachings, is not an authoritative source of Catholic doctrine or dogma."

I read it in English.
Don't you?"

April 01, 2007

High noon ... Palm Sunday in Paradise ... like much of the year in San Diego ... ho hum ....

My Palm Sunday

One of the banal duties of the priesthood.

We have six Masses for Sunday here at St. Therese Church.
Saturday 5 PM
Sunday 7, 9, and 10:30 AM
Sunday 12 Noon
Sunday 5 PM

I had the Saturday 5 PM.

Other priests have the other Masses.

However, it is my turn to be the priest-on-call.

In addition to staying near the phone, here at St. Therese Church the priest-on-call goes over to the church after each Mass to retrieve the collection and lock it in the safe in the rectory.

[(into church) + (get collection) + (into rectory)] x 6 =
Judas the moneygrubber on Palm Sunday

Behold the man!

Crucify him! Crucify!

The photograph shows James Caviezel as Jesus standing before Pilate in "The Passion of the Christ."

During the proclamation of the Gospel on Palm Sunday and on Good Friday, the Church offers the possibility of having the congregation join the priest in reading aloud the Gospel that includes the trial of Jesus.

In doing so, the congregation ends up calling for the death of Jesus.

Crucify him!
Crucify him!

It is a "Eucharistic" moment.

In choosing to eat vegetables and meat, we choose to have plants and animals die for us.

In choosing to eat and drink the Eucharistic Body and Blood of Christ, we choose to have him die for us.

Be crucified, Lord Jesus Christ!
Die for me!

A man agrees that death shall be the penalty
if he sins against any covenant he has chosen to enter.

by virtue of the New and Everlasting Covenant in your Blood,
you, O Lord, have sworn to die for my sins against you.

That is infinitely unfitting.
Of that I am wholly unworthy.

Yet, you have given your word.
So it has come to pass.

In daring to eat your Body and drink your Blood,
I am sworn to live for you and to die for you.

Take my life,
as I now take yours!

Be crucified, Lord Jesus Christ!
Die for me!