April 28, 2007

Her husband and children, including the daughter for whom she sacrificed her life, attended her canonization

Click HERE for it.

GROWING THE CHURCH: Secrets of Evangelization

With minor adjustments, here is a comment I left on Amy Welborn’s blog concerning a major discussion going on in the cyberparish of St. Blog.
- - - -

John 1:1,14,16,17b
In the beginning was the Word,
and the Word was with God,
and the Word was God.
And the Word became flesh and dwelt among us,
full of grace and truth;
we have beheld his glory,
glory as of the only Son from the Father.
And from his fullness have we all received,
grace upon grace.
Grace and truth came through Jesus Christ.

Evangelization— that word has as its root the Greek word for "message". The message is the Word that was in the beginning, that was with God, and is God. The Word is "full of grace and truth."

When we carry the message, that is, when we evangelize, we must be full of grace and truth. Each of us must also be a "word"— and a word that is "full of grace and truth". However, as personified "words" (words made flesh) each of us must first be "full" of grace and truth, otherwise our spoken words— and evangelization— are "empty of grace and truth". Then our evangelization is but "a noisy gong or a clanging cymbal" (see 1Corinthians 13:1).

The Missionaries of Charity (founded by Blessed Teresa of Calcutta)— how do they "evangelize" and thus convert so many to join their ranks? Their “secret” method is two-fold. Yes, they "evangelize" publicly by practicing the Corporal Works of Mercy. However, the other half of their evangelization is not so public, and it empowers the more public half: they keep the daily hours of liturgical prayer in common, personal prayer in private, spiritual reading, and Eucharistic adoration, all spelled out in their constitutions as a religious order.

The apostles themselves knew that two-fold "secret".

Acts 6
“But we [the twelve] will devote ourselves
to PRAYER and to the ministry of the WORD."
And what they said pleased the whole multitude....
And the word of God INCREASED;
and the number of the disciples
and a GREAT MANY of the priests were obedient to the faith.

Finally, there is the example of Jesus himself. First, he spent about thirty years in the silent seminary of his hidden life. Then, second, he spent no more than three years in public evangelization that changed everything. Not the second without the first.
- - - -

Amy Welborn’s post has links to the major venues of the St. Blog discussion regarding “Evangelical Catholicism”.
Click HERE for it.

Boy of seven years is a Catholic encyclopedia

Click HERE for it.

April 27, 2007

Today in Tenochtitlán, city of the Aztecs, human sacrifice begins again

The intention is to improve the lives of women.
Click HERE for it.

Vatican Best Films List

On the occasion of the 100th anniversary of cinema in 1995, the Vatican compiled this list of "great films."
The 45 movies are divided into three categories:
"Religion," "Values" and "Art."
Click HERE for it.

Catholic artists blogging their projects

Click HERE for it.

April 26, 2007

Acknowledgement for the messages sent to His Holiness Pope Benedict XVI

The Holy Father was pleased to receive the greetings sent to him for Easter and for his anniversary celebrations.

His Holiness is grateful for the kind thought, which he reciprocates. In this holy season of Easter he invokes upon all people of goodwill abundant divine gifts of peace and joy, and cordially imparts his Apostolic Blessing.

Archbishop Leonardo Sandri
Substitute of the Secretariat of State

Amy Welborn's blog directed attention to the message on the Vatican website.
Click HERE for it.

Manga animation style vocation poster and cartoon strips

A website from the United Kingdom
Click HERE for it.

I'm not a chaser of miracles, apparitions, locutions, private revelations, etc.

I believe they occur, both authentically and inauthentically.

Everyday at Mass I receive:
authentic public revelations and authentic locutions-- the Word of God;
the Real Presence of God in Christ's Eucharistic Flesh and Blood.

However . . . at the moment, I'm following a personal family drama that has unfolded across the Pacific Ocean.

One of my aunts was badly in need of knee surgery. She had osteoarthritis and was unable to walk. She is the grandmother of priesthood-candidate, Vincent, about whom I blogged a few days ago. Click HERE to read about Vincent.

Apparently she received a miracle. Click HERE for one description.

Click HERE to read about the priest apparently instrumental in the miracle.

April 25, 2007

My forty-eighth birthday was in A.D. 2006

Another blogger refers to me as....
a yoartg* priest

while they might be young, “orthodox,” and rarin’ to go*, their ordination bestows not just a certain quality of leadership, but also one of prudence and gravity

That blogger refers to his blog as "Catholic Sensibility."

Here's what I think.

The Catholic sensibility of Jesus “rarin’ to go”—at the time younger than myself
Matthew 18:6
but whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone fastened round his neck and to be drowned in the depth of the sea.

The Catholic sensibility of Jesus yoartg*
John 2:13-17
The Passover of the Jews was at hand, and Jesus went up to Jerusalem.
In the temple he found those who were selling oxen and sheep and pigeons, and the money-changers at their business.
And making a whip of cords, he drove them all, with the sheep and oxen, out of the temple; and he poured out the coins of the money-changers and overturned their tables.
And he told those who sold the pigeons, "Take these things away; you shall not make my Father's house a house of trade."
His disciples remembered that it was written, "Zeal for thy house will consume me."

The Catholic sensibility of St. Francis of Assisi, younger than me, orthodox, rarin’ to go
However let all those who minister such most holy ministries, consider within themselves— most of all those who minister indiscreetly— how vile are the chalices, corporals, and altar linens, where the Body and Blood of the Lord is sacrificed.
And by many in vile places He is abandoned, borne about in a wretched manner and received unworthily and ministered to others indiscreetly.

Baptized Catholic, but raised atheist, she has spent the past few years blogging her way from atheist back into the Church

At the Vigil of the Resurrection, the Church confirmed her and received her into the Eucharistic Covenant. She has now written about her experience of her first Eucharistic Communion.

The biggest moment of the evening actually came right before I was about to receive the Eucharist. I was standing there, waiting for my husband to go up before me, and was hit like a ton of bricks with the profundity of the moment. "I cannot believe I'm standing here," I thought. How did I, a person who never even considered the possibility of God until my late 20's, who was a content atheist surrounded by worldly pleasures, who shrugged off most religions as irrelevant silliness and disdained Christianity, get here? I had a sort of "life flashing before my eyes" moment and began sobbing when I realized how close I came to not being here; how very easily I could be spending this night in a very different place, in a world without God.

And though I was mostly focused on myself when I actually received the Body and Blood of Christ for the first time, I did feel a noticeable difference afterwards. A few situations came up later that evening and the next day that would have normally resulted in snide comments and anger on my part, and I found it far easier than normal to be kind and charitable in situations where I'd normally fly off the handle.

Since then, every time I've received the Eucharist, I feel a subtle change. It's just a little easier to be kind, to be patient, to be selfless. Perhaps the change I feel is all in my head. I t's possible. And that's OK, because I don't receive Holy Communion because it's some sort of drug that will give me instantaneous results. I do it because I believe that God exists, that this is his Church, that this is what he wants me to do, and that I will receive his sanctifying grace -- whether I feel it immediately or not.
From her blog.
Click HERE for it.

U.K. Vocations Appear to Be on the Rise

From Zenit.org

Seminary Applications Increase for 4th Straight Year

London, April 24, 2007

The Catholic Church of England and Wales released statistics showing that the number of those entering seminary has increased for the fourth straight year.

In 2003 the figure stood at 28; last year this had risen to 44, bringing the total number of men studying for the priesthood for the dioceses of England and Wales to 150.

Father Paul Embery, director of the National Office for Vocations, welcomed the rise, but remained only cautiously optimistic.

"After several decades of decline in the number of those training for the priesthood, we have seen four consecutive years of growth, which is good news; however we have no guarantee that this growth will continue," he said.

Father Embery added, "After Pope John Paul II died we saw an increase of interest not only in the priesthood but in Catholic life in general. The challenge for the Church is to recognize this and build on it."

The recent immigration to the United Kingdom from European Union accession states, such as Poland, has boosted the Church's numbers there in the last few years. But according to Father Embery, as yet there has not been a large number of applications for priesthood or religious life from these groups.

"I think that when people first arrive in a country it takes some time to orientate oneself to the new culture, including the local Church," Father Embery explained. "Maybe in future years some of those who have moved to the United Kingdom might feel God calling them to serve as a priest or religious here."

April 24, 2007

Spirituality and Men

Links to Various, Previous, etc.
Finding the Masculine Genius

A Christology for Manhood

The Beginning and the Goal of Spiritual Direction

Listen, men! Chastity grows with the practice of mercy. (Battling Sexual Sins)

Honest Sex, Honest Marriage, Honest Celibacy

Lastly, since Biblical covenants were
culturally masculine relationships, and
since the Son of Man, Christ the Lord,
offers us the New and Everlasting
Covenant in his Eucharist, I encourage
men to approach the Eucharist as a
paradigm, a renewal, and a strengthening
of masculine identification with Christ
and masculine loyalty to Christ.

Renewing the Promises (The Covenantal Structure of the Mass)

Behold the man! Crucify him ... for me and for my sins! May I live and die for him, as he has died and lives for me!

The young man wants to become Catholic.

His family wants to prevent that from happening.

He asks our prayers.

He posted his appeal on YouTube.

I saw it on Jimmy Akin's blog.
Click HERE for it.


Posting daily Catholic, spiritual news from around the world
Click HERE for it.

FILOQUE means “and the Son”

John 16:7
If I do not go away
the Counselor will not come to you
but if I go

John 16:15

CREDO ... in Spíritum Sanctum,
Dóminum et vivificántem:
Qui ex Patre Filióque procédit;
Qui cum Patre et Fílio simul adorátur et conglorificátur;
Qui locútus est per Prophétas
I BELIEVE ... in the Holy Spirit,
the Lord, the Giver of life,
Who proceeds from the Father and the Son.
With the Father and the Son He is worshiped and glorified.
He has spoken through the prophets.

From Catholic.com
The Western Church commonly uses a version of the Nicene creed which has the Latin word filioque ("and the Son") added after the declaration that the Holy Spirit proceeds from the Father. Scripture reveals that the Spirit proceeds from the Father and the Son. The external relationships of the persons of the Trinity mirror their internal relationships. Just as the Father externally sent the Son into the world in time, the Son internally proceeds from the Father in the Trinity. Just as the Spirit is externally sent into the world by the Son as well as the Father (John 15:26, Acts 2:33), he internally proceeds from both Father and Son in the Trinity. This is why the Spirit is referred to as the Spirit of the Son (Gal. 4:6) and not just the Spirit of the Father (Matt. 10:20).

[...] early Church Fathers, both Latin and Greek, recognized the same thing, saying that the Spirit proceeds "from the Father and the Son" or "from the Father through the Son."

These expressions mean the same thing because everything the Son has is from the Father. The proceeding of the Spirit from the Son is something the Son himself received from the Father. The procession of the Spirit is therefore ultimately rooted in the Father but goes through the Son. However, some Eastern Orthodox insist that to equate "through the Son" with "from the Son" is a departure from the true faith.


Today many Eastern Orthodox bishops are putting aside old prejudices and again acknowledging that there need be no separation between the two communions on this issue. Eastern Orthodox Bishop Kallistos Ware (formerly Timothy Ware), who once adamantly opposed the filioque doctrine, states: "The filioque controversy which has separated us for so many centuries is more than a mere technicality, but it is not insoluble. Qualifying the firm position taken when I wrote [my book] The Orthodox Church twenty years ago, I now believe, after further study, that the problem is more in the area of semantics and different emphases than in any basic doctrinal differences" (Diakonia, quoted from Elias Zoghby’s A Voice from the Byzantine East, 43).

The Scriptures cited by Catholic.com above
John 15:26
But when the Counselor comes, whom I shall send to you from the Father, even the Spirit of truth, who proceeds from the Father, he will bear witness to me

Acts 2:33
Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, Jesus has poured out this which you see and hear.

Gal. 4:6
And because you are sons, God has sent the Spirit of his Son into our hearts, crying, "Abba! Father!"

Matt. 10:20
For it is not you who speak, but the Spirit of your Father speaking through you.

246 The Latin tradition of the Creed confesses that the Spirit "proceeds from the Father and the Son (filioque)". The Council of Florence in 1438 explains: "The Holy Spirit is eternally from Father and Son; He has his nature and subsistence at once (simul) from the Father and the Son. He proceeds eternally from both as from one principle and through one spiration.... And, since the Father has through generation given to the only-begotten Son everything that belongs to the Father, except being Father, the Son has also eternally from the Father, from whom he is eternally born, that the Holy Spirit proceeds from the Son."[75]

247 The affirmation of the filioque does not appear in the Creed confessed in 381 at Constantinople. But Pope St. Leo I, following an ancient Latin and Alexandrian tradition, had already confessed it dogmatically in 447,[76] even before Rome, in 451 at the Council of Chalcedon, came to recognize and receive the Symbol of 381. The use of this formula in the Creed was gradually admitted into the Latin liturgy (between the eighth and eleventh centuries). The introduction of the filioque into the Niceno-Constantinopolitan Creed by the Latin liturgy constitutes moreover, even today, a point of disagreement with the Orthodox Churches.

248 At the outset the Eastern tradition expresses the Father's character as first origin of the Spirit. By confessing the Spirit as he "who proceeds from the Father", it affirms that he comes from the Father through the Son.[77] The Western tradition expresses first the consubstantial communion between Father and Son, by saying that the Spirit proceeds from the Father and the Son (filioque). It says this, "legitimately and with good reason",[78] for the eternal order of the divine persons in their consubstantial communion implies that the Father, as "the principle without principle",[79] is the first origin of the Spirit, but also that as Father of the only Son, he is, with the Son, the single principle from which the Holy Spirit proceeds.[80] This legitimate complementarity, provided it does not become rigid, does not affect the identity of faith in the reality of the same mystery confessed.

[75] Council of Florence (1439): DS 1300-1301.
[76] Cf. Leo I, Quam laudabiliter (447): DS 284.
[77] John 15:26; cf. Ad gentes 2.
[78] Council of Florence (1439): DS 1302.
[79] Council of Florence (1442): DS 1331.
[80] Cf. Council of Lyons II (1274): DS 850.

April 23, 2007

I'll post it again: "Banish one of the mysteries of faith!"

The Missale Romanum is the Latin book of prayers (and some readings) that priests use in the celebration of the Mass. The English translation of it that we use in the United States is called The Sacramentary.

At every Mass, after the consecration of bread and wine into the Body and Blood of Christ, the priest is to say,
Mysterium fidei, “The mystery of faith.”
The people then respond.
In the Missale Romanum, the first option for their response is,
Mortem tuam annuntiamus, Domine, et tuam resurrectionem confitemur, donec venias,
“We announce your death, O Lord, and we confess your resurrection, until you come.”
[Note. Before Vatican Council II, these words were part of what the priest alone said as part of the consecration of the wine into the Blood of Christ, and the people made no acclamation after the consecration.]

The Missale Romanum offers two other options for the people to use, but these appear in the Appendix towards the back of the book.
They are listed in the following numbered order.
1. Mortem tuam annuntiamus, Domine, et tuam resurrectionem confitemur, donec venias. (Already translated above)

2. Quotiescumque manducamus panem hunc et calicem bibimus, mortem tuam annuntiamus, Domine, donec venias. “Each time we eat this bread and drink this chalice, we announce your death, O Lord, until you come.”

3. Salvator mundi, salva nos, qui per crucem et resurrectionem tuam liberasti nos. “Savior of the world, save us, you who by your cross and resurrection have freed us.”
In all the options the Missale Romanum offers, the people speak directly to Christ himself.

However, things are not so in The Sacramentary of the U.S.A.

The first option to appear in The Sacramentary is,
“Christ has died, Christ is risen, Christ will come again.”
It receives emphasis by being listed as the first option (“A”) out of four, and by being the only one printed with a musical setting (unless one turns to one of the appendices in the back of the book, and finds all four of the options set to music there).
Option A, “Christ has died, Christ is risen, Christ will come again”, is a failure in several ways.
It fails completely to be a translation of any of the options the Missale Romanum provides; rather it is simply an invention.
It prevents the people from speaking directly TO Christ himself. Instead, they are speaking ABOUT Christ. To whom are the people speaking when this option is used? To themselves? To each other? To the priest? To non-Catholics? To non-Christians? No one really knows.

That is the so-called “mystery of faith” that needs to be banished. It simply is a failure.

What about the other options in The Sacramentary?
B. Dying you destroyed our death, rising you restored our life. Lord Jesus, come in glory.

C. When we eat this bread and drink this cup, we proclaim your death, Lord Jesus, until you come in glory.

D. Lord, by your cross and resurrection you have set us free. You are the Savior of the world.
Notice that not one of them is a translation of the first option of the Missale Romanum.
The closest is “B”, which manages to contain the themes of Option 1 from the Missale Romanum, but is really not a translation of it.
Option 1 of the Missale Romanum is simply missing from the translations or options appearing in The Sacramentary.

Option C in The Sacramentary is acceptable as a translation of Option 2 from the Missale Romanum.

Option D in The Sacramentary is a PARTIAL translation of Option 3 from the Missale Romanum.
What’s missing is the people’s request, “Save us!”— salva nos.
The one advantage of Option D is that its first word immediately makes it clear that we are speaking directly to Christ.
“LORD, by your cross and resurrection you have set us free. You are the Savior of the world.”

Are you a music director? Banish Option A!

In Masses without singing, I always lead the congregation into Option D.

April 22, 2007

"These are all facts, not theories."

P = Peter

B = Benedict

You are Peter and upon this rock I shall build my Church.

Lectionaries after Trent and after Vatican II

Some General Differences

The Creed came before the Canon. The Canon stands on the Creed.

The Nicene or "Niceno-Constantinopolitan" Creed.

The Council of Nicea, A.D. 325, authored this Creed up to and including the words affirming faith in the Holy Spirit. The Council of Constantinople, A.D. 381, added the remainder.

The two councils were responses to controversies concerning what to think and believe about Christ, the Trinity and the Church.

The establishing of a Christian list or measure (canon) of Scripture by the Church happened subsequent to the formulation of the Creed.

In the Gospel, Jesus tells his disciples to go and teach. He never tells them to go and write.

The writings of the New Testament grew out of the Church's obedience to Jesus: go teach!

In other words, the New Testament is the fruit of the Church teaching as Jesus commanded. Matthew, Mark, Luke, John, Paul, Peter, James.... Their teachings and testimony are handed down.

That is why Christianity did not get around to defining what the "canon of Scripture" was until after A.D. 390. Until then, the Church simply taught, since that was what Jesus told his disciples to do.

The Councils of Nicea and Constantinople were about what could and could not be reconciled with Church teaching. There was no officially recognized and published canon. The Church was the arbiter and teacher, of what was Christian or not. As Jesus says it in the Gospel, "Whoever hears you, hears me."

So the "Nicene" (and Constantinopolitan) Creed, as a binding "canon" of Christian teaching, was the stage on which, after A.D. 390, the Church stood in order to add the teaching that, "These— and not those— are the writings that Christians shall acknowledge as the inspired word of God."

If you banish the Church and its Creed, your understanding of Scripture has no foundation historically, theologically or spiritually. Your understanding and interpretation of Scripture then have no connection to authentic Christian teaching.

The canon of Sacred Scripture rests on the authority of the Church teaching in obedience to the command of Jesus, "Teach!"

The Nicene-Constantinopolitan Creed

I believe in one God,
the Father, the Almighty,
maker of heaven and earth,
of all that is, seen and unseen.

I believe one Lord, Jesus Christ,
the only Son of God,
eternally begotten of the Father,
God from God, Light from Light,
true God from true God,
begotten, not made,
one in Being with the Father.
Through Him all things were made.

For us men and for our salvation,
He came down from heaven: by the
power of the Holy Spirit He was
born of the Virgin Mary,
and became Man.

For our sake He was crucified
under Pontius Pilate;
He suffered, died, and was buried.

On the third day He rose again
in fulfillment of the Scriptures;

He ascended into heaven,
and is seated at the right hand of the
Father. He will come again in glory
to judge the living and the dead,
and His kingdom will have no end.

I believe in the Holy Spirit,
the Lord, the Giver of life,
Who proceeds from the Father and
the Son. With the Father and the Son
He is worshiped and glorified.
He has spoken through the prophets.

I believe in one, holy, catholic,
and apostolic Church.

I acknowledge one Baptism
for the forgiveness of sins.
I look for the resurrection of the dead,
and the life of the world to come.


- - - -

Go, sign up, and vote for Catholic blogs—
especially the ones in the top ten!
Perhaps we can succeed in getting that atheistic, anti-religion blog knocked down.
You may vote for as many blogs as you want, but only once for each blog.
Click HERE for it.