New Cardinals: Princes of a Higher Kingdom

As was widely reported, Pope Benedict created six new non-European cardinals on eve of the Solemnity of Christ the King.

New Cardinal Luis Tagle of Manila wipes away tears after being
made a cardinal by Pope Benedict XVI during a consistory
in St. Peter's Basilica at the Vatican Nov. 24. (CNS)

The Pope concluded his homily last Sunday:

To you, dear and venerable Brother Cardinals – I think in particular of those created yesterday – is is entrusted this demanding responsibility: to bear witness to the kingdom of God, to the truth. This means working to bring out ever more clearly the priority of God and his will over the interests of the world and its powers. Become imitators of Jesus, who, before Pilate, in the humiliating scene described by the Gospel, manifested his glory: that of loving to the utmost, giving his own life for those whom he loves. This is the revelation of the kingdom of Jesus. And for this reason, with one heart and one soul, let us pray: Adveniat regnum tuum – Thy kingdom come. Amen.

Canonisations in Rome

St Peter's Basilica adorned with portraits of the new Saints. St Kateri is on the
far left, St Marianne is second from the right. Both came from New York State.

Today Pope Benedict declared the following as Saints:

JAMES BERTHIEU, PEDRO CALUNGSOD, JOHN BAPTIST PIAMARTA, MARIA OF MT CARMEL SALLÉS Y BARANGUERAS, MARIANNE COPE, KATERI TEKAKWITHA, ANNA SCHÄFFER

The lady in Indian costume bore the relic of St Kateri to the altar.

The relics of the new Saints.

For the occasion Pope Benedict introduced a long-disused vestment, the Fanon, which has excited those concerned about promoting the continuity of the liturgy. Further details at New Liturgical Press.

The canonisation ceremony took place as a separate liturgical act before the Mass. After the declaration of canonisations, announcements were made in various languages requesting the people to maintain a reverent attitude and, in order to promote a deeper participation in the Mass, to refrain from applause and waving banners. Pope Benedict is showing the world how the Liturgy is to be celebrated - with reverence and a contemplative attitude. Papal Liturgies are to be the models of all liturgy. We should learn - and ensure our liturgies are celebrated in accord with the Roman Liturgy.

Indians from the Upper Peninsula were present, as well as a young girl from the Marquette Cathedral Parish whose name is Kateri! What a treat!

The Pope's homily can be found here.

On the new American saints, the Holy Father remarked:

I now turn to Marianne Cope, born in 1838 in Heppenheim, Germany. Only one year old when taken to the United States, in 1862 she entered the Third Order Regular of Saint Francis at Syracuse, New York. Later, as Superior General of her congregation, Mother Marianne willingly embraced a call to care for the lepers of Hawaii after many others had refused. She personally went, with six of her fellow sisters, to manage a hospital on Oahu, later founding Malulani Hospital on Maui and opening a home for girls whose parents were lepers. Five years after that she accepted the invitation to open a home for women and girls on the island of Molokai itself, bravely going there herself and effectively ending her contact with the outside world. There she looked after Father Damien, already famous for his heroic work among the lepers, nursed him as he died and took over his work among male lepers. At a time when little could be done for those suffering from this terrible disease, Marianne Cope showed the highest love, courage and enthusiasm. She is a shining and energetic example of the best of the tradition of Catholic nursing sisters and of the spirit of her beloved Saint Francis.

Kateri Tekakwitha was born in today’s New York state in 1656 to a Mohawk father and a Christian Algonquin mother who gave to her a sense of the living God. She was baptized at twenty years of age and, to escape persecution, she took refuge in Saint Francis Xavier Mission near Montreal. There she worked, faithful to the traditions of her people, although renouncing their religious convictions until her death at the age of twenty-four. Leading a simple life, Kateri remained faithful to her love for Jesus, to prayer and to daily Mass. Her greatest wish was to know and to do what pleased God. She lived a life radiant with faith and purity.

Kateri impresses us by the action of grace in her life in spite of the absence of external help and by the courage of her vocation, so unusual in her culture. In her, faith and culture enrich each other! May her example help us to live where we are, loving Jesus without denying who we are. Saint Kateri, Protectress of Canada and the first native American saint, we entrust to you the renewal of the faith in the first nations and in all of North America! May God bless the first nations!

St Marianne and St Kateri: pray for the New Evangelisation in the United States of America and in the Americas, and especially among the Native American peoples.

The Year of Faith Has Begun

Today Pope Benedict opened the Year of Faith at an open air Mass at St Peter's in Rome. You can watch a recording of the Mass at Vatican's website.

In his homily Pope Benedict recalled that today is the fiftieth anniversary of the opening of the Second Vatican Council and the twentieth of the publication of the Catechism of the Catholic Church.

There is no doubt that Pope Benedict is setting the Council as a true landmark in the history of the Church and its long and continuous tradition. He said that if the new evangelization is not to remain an ideal or lack effectiveness due to confusion, it needs to be based on the documents of the Council. As he has insisted on many occasions, we must return to the letter of the Council if we are to find its authentic spirit. In other words, the "Spirit of the Council" can only be found in the letter, i.e. the documents.

How many people have you heard purporting to quote the Council when in fact they are only quoting what they think the Council said or perhaps wish it had said?

The Pope also recalled that, before the reform of the liturgy and calendar, this day was kept as the feast of the Maternity of the Blessed Virgin Mary. In just over an hour's time I shall be celebrating this feast in the Extraordinary Form. How wonderful to know that Blessed John XXIII chose this Marian feast to inaugurate such a historic Council.

As Pope Benedict concluded his homily today:

May the Virgin Mary shine always like a star on the road of the new evangelization.

Pope in Lebanon: "Reason must overcome passion"

From NY Times

Pope Benedict arrived in Lebanon today. In his arrival speech he said:

"The successful way the Lebanese all live together surely demonstrates to the whole Middle East and to the rest of the world that, within a nation, there can exist cooperation between the various Churches, all members of the one Catholic Church in a fraternal spirit of communion with other Christians, and at the same time coexistence and respectful dialogue between Christians and their brethren of other religions. Like me, you know that this equilibrium, which is presented everywhere as an example, is extremely delicate. Sometimes it seems about to snap like a bow which is overstretched or submitted to pressures which are too often partisan, even selfish, contrary and extraneous to Lebanese harmony and gentleness. This is where real moderation and great wisdom are tested. And reason must overcome one-sided passion in order to promote the greater good of all". (News.va)

With all that his happening around the Moslem world right now, this call to reason needs to be heard. These attacks on American and other western embassies and institutions are irrational.

From BBC

Christianity, as the Pope demonstrates, is a religion that has faith in reason. I'm honestly not sure how Moslems view reason. Extremists of any persuasion, of course, abandon reason and become "fundamentalists", another "ism" the Pope said must be abandoned.

"Religious fundamentalism seeks to take power for political ends, at times using violence, over the individual conscience and over religion," the Pope said.

"All religious leaders in the Middle East [should] endeavour, by their example and their teaching, to do everything possible to uproot this threat, which indiscriminately and fatally affects believers." (BBC News)

"I have come to Lebanon as a pilgrim of peace, as a friend of God and as a friend of men. ... Looking beyond your country, I also come symbolically to all the countries of the Middle East as a pilgrim of peace, as a friend of God and as a friend of all the inhabitants of all the countries of the region, whatever their origins and beliefs..." (News.va)

Pope Benedict: God's law leads man to true freedom and life.

Above diptych can be purchased from Catholic to the Max.

Commenting on yesterday's Liturgy of the Word, Pope Benedict spoke about the law of God.

In the Liturgy of the Word this Sunday emerges the theme of the Law of God and His commandment, an essential element of Judaism and even Christianity, where it finds its fulfillment in love (cf. Rm 13:10). The law of God is his Word that guides man on the path of life, releases him from the slavery of selfishness and introduces him to the "land" of true freedom and life. For this in the Bible the law is not seen as a burden, a limitation overwhelming, but as the most precious gift of the Lord, the testimony of his fatherly love, of his desire to be close to his people, to be his ally and write with it a love story. So please the pious Israelite, "In your decrees is my delight, / will not forget thy word. (...) Lead me in the path of your commands, / because it is my happiness "( Ps 119,16.35). In the Old Testament, who in the name of God sends Moses is the Law to the people. He, after a long journey through the desert, on the threshold of the promised land, so proclaims: "And now, Israel, listen to the laws and rules which I teach you, so that put into practice, that you may live and go in and possess the land which the Lord God of your fathers, is giving you "( Dt 4:1).

For the original see the Pope's Angelus message (it's only available in Italian currently, but you can get Google translator to make a pretty good job of it, as above.)

As it happens, Bishop Sample also preached about the Divine Law, Natural Law and Human Law, pointing out how the fact that God reveals His law to us is a sign of his love, of his care for us. (I preached in a similar vein, but nothing like as eloquently as the Bishop.)

Corpus Christi and the Restoration of the Sacred

It is wonderful to see the resurgence of processions of the Blessed Sacrament on Corpus Christi. God-willing there will be one here in Gwinn this coming Sunday and it appears that it is the first in living memory.

Pope Benedict led the traditional procession in Rome Thursday, the Solemnity of Corpus Christi according to the Universal Calendar.

His homily during the Mass made some powerful observations about the times we now live in. The Holy Father chose to dwell on two interconnected aspects of the eucharistic Mystery: the cult (or worship) of the Eucharist and its sacrality. He said how it is important to consider these two aspects in order to protect oneself from an incomplete vision of this Mystery, as has been the case in recent times.

A unilateral interpretation of Vatican Council II had penalized the dimension of adoration, in practice restricting the Eucharist to the moment of its celebration (i.e. the Mass). Of course, it is very important to recognize the centrality of the Eucharistic celebration (Mass) in which the Lord calls his people, unites it around the dual table of the Word and of the Bread of life, nourishes it and unites it to Himself in the offering of the Sacrifice. But an appropriate equilibrium is required. It has often happened that underlining one aspect results in sacrificing the other. What has happened is that the just emphasis on the celebration of the Eucharist has been made to the detriment of Eucharistic adoration as an act of faith and of prayer directed to the Lord Jesus, really present in the Sacrament of the Altar. Confining one's relationship with the Eucharistic Jesus solely to the Mass risks removing any sense of his presence from the rest of time and space. And so one perceives less the sense of Jesus' constant presence among us and with us, a concrete presence, one which is near, among our homes, as the "pulsating Heart" of the city, the country, the territory with its varied expressions and actvities.

It's a mistake to counterpose the celebration of the Mass and adoration of the Eucharist. On the contrary, the cult of the Most Holy Sacrament constitutes the spiritual "environment" in which the community can celebrate the Eucharist well and in truth.

So the Holy Father is putting adoration and Mass together. Each is necessary for a fuller appreciation of the other. Surely a symptom of the mistaken contra-positioning of adoration and celebration is the removal of the Tabernacle from its central location in our parish churches. Thankfully we are seeing a return of the Tabernacle to its rightful place at the heart of our churches.

The Holy Father also speaks about his experience of adoration as uniting the common priesthood of the faithful and the ministerial priesthood as both find themselves called as one in the eucharistic cult. He refers to his experiences of the youth vigils in Cologne, Hyde Park (London), Madrid and elsewhere, when all - priest and faithful - were united, and how these times of adoration prepared the hearts of all for a more fruitful encounter with the Lord in the Holy Mass.

For everyone to be in prolonged silence before the Lord present in his Sacrament, is one of the most authentic experiences of our being Church, which accompanies itself in a complementary manner with that of celebrating the Eucharist, listening to the Word of God, singing, drawing close together to the table of the Bread of life. Communion and contemplation cannot be separated, they go together.

Pope Benedict also considered the aspect of sacrality. He refers to a secularistic mentality of the sixties and seventies of last century which as influenced the cult of the Eucharist. It is important that the sacred nature of the Eucharist be manifest by appropriate signs.

If, for example, in the name of a secularized faith which has no longer any need of sacred signs, this city procession of Corpus Domini were to be abolished, the spiritual profile of Rome would be rendered flattened, and our personal and communitarian conscience would become weakened. Or let us consider a mother and a father who, in the name of a desacralized faith, would deprive their children of all religious ritual: in reality they would end up by leaving an open field to so many surrogates present in our consumer society, to other rites and other signs, which could more easily become idols. God, our Father, has not made humanity in this way: he sent his Son into the world not to abolish but to bring to fulfilment the sacred.

There are many, many people who no longer participate in the Mass and I have no doubt that this is due in large part to the desacralisation that has occurred over recent decades. It is my prayer and hope that a re-sacralization will result in recapturing the field of people's spiritual lives which have been overcome by consumerism or, lacking any real purpose in life, by despair, bitterness...

Our Blessed Sacrament procession on Sunday will be a public manifestation of our faith in the abiding presence of the Eucharistic Jesus who lives in the town, who wants to be close to the people of this town, who wants to walk by and bless the homes and businesses of this town and all who dwell or work in them.

Pope Benedict: Europe is missionary territory

worldatlas.com

Each month I make sure the Pope's General and Missionary Intentions are included in the Prayers of the Faithful. I was struck by the Pope's Missionary Intention for June:

European Christians. That Christians in Europe may rediscover their true identity and participate with greater enthusiasm in the proclamation of the Gospel.

Loss of identity... lack of enthusiasm... faith fatigue... old Europe... like sheep without a shepherd... the harvest is rich... send labourers... clear in their identity... full of youthful enthusiasm for the proclamation of the Gospel... send forth Your Spirit... renew the face of Europe and the earth.

The Stable Ministries of Lector and Acolyte

On a certain diocesan website (not the one from which the above photo is taken) reporting the conferral of the ministry of Reader upon some candidates for the permanent diaconate (congratulations to them), it was recently stated that "The conferral of this Ministry (of Reader) is one of the steps on the path to ordination."

Well, that's true of course, but this always brings to my mind an express wish of Pope Paul VI in his post-Conciliar reforms which has not been implemented in any region with which I am familiar.

The reforms are described in Pope Paul's Apostolic Letter Ministeria Quaedam "on first tonsure, minor orders, and the subdiaconate." The Pope abolishes the subdiaconate, (please leave aside any opinions concerning the more ancient usage known as the Extraordinary Form for the time being) subsuming it into the ministries of readers and acolyte. He also abolishes tonsure, and says that thenceforth there will not be reference to ordination but to institution. So there are no more "minor orders" but rather "ministries".

He promulgated the following norms to become effective January 1, 1973 (with some comments from me in parentheses):

1. First tonsure is no longer conferred; entrance into the clerical state is joined to the diaconate.
2. What up to now were called minor orders are henceforth to be called ministries.
3. Ministries may be assigned to lay Christians; hence they are no longer to be considered as reserved to candidates for the sacrament of orders. [In other words, they are to be stable.]
4. Two ministries, adapted to present-day needs, are to be preserved in the whole Latin Church, namely, those of reader and acolyte. The functions heretofore assigned to the subdeacon are entrusted to the reader and the acolyte; consequently, the major order of subdiaconate no longer exists in the Latin Church [of course, we know it does, in those institutes dedicated to the preservation of the older liturgy whose members are still ordained to the subdiaconate, and even when the extroardinary form of the Mass is celebrated in a more solemn form, priests or deacons or even lay people take on the role of subdeacon]. There is, however, no reason why the acolyte cannot be called a subdeacon in some places, at the discretion of the conference of bishops. [Interesting!]
5. The reader is appointed for a function proper to him, that of reading the word of God in the liturgical assembly. Accordingly, he is to proclaim the readings from sacred Scripture, except for the gospel in the Mass and other sacred celebrations; he is to recite the psalm between the readings when there is no psalmist; he is to present the intentions for the general intercessions in the absence of a deacon or cantor; he is to direct the singing and the participation by the faithful; he is to instruct the faithful for the worthy reception of the sacraments. He may also, insofar as may be necessary, take care of preparing other faithful who are appointed on a temporary basis [ah, so there can be temporary appointment to this ministry, but clearly there is to be a distinction between the stably instituted lector and the temporarily appointed person] to read the Scriptures in liturgical celebrations. That he may more fittingly and perfectly fulfill these functions, he is to meditate assiduously on sacred Scripture. Aware of the office he has undertaken, the reader is to make every effort and employ suitable means to acquire that increasingly warm and living love [7] and knowledge of Scripture that will make him a more perfect disciple of the Lord.
6. The acolyte is appointed in order to aid the deacon and to minister to the priest. It is his duty therefore to attend to the service of the altar and to assist the deacon and the priest in liturgical celebrations, especially in the celebration of Mass; he is also to distribute communion as a special minister when the ministers spoken of in the Codex Iuris Canonici can. 845 are not available or are prevented by ill health, age, or another pastoral ministry from performing this function, or when the number of communicants is so great that the celebration of Mass would be unduly prolonged. In the same extraordinary circumstances an acolyte may be entrusted with publicly exposing the blessed sacrament for adoration by the faithful and afterward replacing it, but not with blessing the people. He may also, to the extent needed, take care of instructing other faithful who on a temporary basis are appointed to assist the priest or deacon in liturgical celebrations by carrying the missal, cross, candles, etc., or by performing other such duties. He will perform these functions more worthily if he participates in the holy eucharist with increasingly fervent devotion, receives nourishment from it, and deepens his knowledge about it. As one set aside in a special way [pretty strong - one set aside in a special way!] for the service of the altar, the acolyte should learn all matters concerning public divine worship and strive to grasp their inner spiritual meaning: in that way he will be able each day to offer himself entirely to God, be an example to all by his gravity and reverence in church, and have a sincere love for the Mystical Body of Christ, the people of God, especially for the weak and the sick.
7. In accordance with the ancient tradition of the Church, institution to the ministries of reader and acolyte is reserved to men. [Aha! Let me repeat: "In accordance with the ancient tradition of the Church, institution to the ministries of reader and acolyte is reserved to men." Could this be the reason why hardly any episcopal conferences have, in fact, established these stable ministries among lay people and still only confer these ministries upon candidates for ordination, ignoring Pope Paul's intentions as stated in (3) above?]
8. The following are requirements for admission to the ministries:
   1. the presentation of a petition that has been freely made out and signed by the aspirant to the Ordinary (the bishop and, in clerical institutes, the major superior) who has the right to accept the petition;
   2. a suitable age and special qualities to be determined by the conference of bishops;
   3. a firm will to give faithful service to God and the Christian people.
9. The ministries are conferred by the Ordinary (the bishop and, in clerical institutes, the major superior) through the liturgical rite De institutione lectoris and De institutione acolythi as revised by the Apostolic See.
10. An interval, determined by the Holy See or the conferences of bishops, shall be observed between the conferring of the ministries of reader and acolyte whenever more than one ministry is conferred on the same person. [Should one precede the other? Logically, and following the tradition, the ministry of acolyte would be considered a "higher" ministry and so one would receive the ministry of reader before that of acolyte, and this is, of course, the order followed for those who are candidates for ordination.]
11. Unless they have already done so, candidates for ordination as deacons and priests are to receive the ministries of reader and acolyte and are to exercise them for a suitable time, in order to be better disposed for the future service of the word and of the altar. Dispensation from receiving these ministries on the part of such candidates is reserved to the Holy See.
12. The conferring of ministries does not bring with it the right to support or remuneration from the Church.
13. The rite of institution of readers and acolytes will soon be published by the competent department of the Roman Curia.

In the Novus Ordo Church which the vast majority of us inhabit, I think our sense of order in the liturgy would be vastly improved if suitable men were chosen to be stably instituted as lectors and, later, acolytes. What about the women? They could still be temporarily appointed to fulfill the function of a reader on  occasion, or even of an acolyte. But I would consider this to be an extraordinary circumstance.

Now, anyone from my parish who reads this needn't get themselves up in arms - I am not about to exclude all the women who have been entrusted with these roles from doing them in the future. I do, however, think it is only right that we know clearly what the intentions of the post-Conciliar reform were. After all, Pope Benedict has asked that in the Year of Faith we study again the documents of the Second Vatican Council. I think everyone knows of my concern at the fact that the majority of our Readers and Extraordinary Ministers of Holy Communion are women. If the need for more readers and EMHC's to replace any who step down arises, I'll be looking for men to step up first to at least redress the balance of male performance of these roles.

But what if conferences of bishops enacted Canon 230 of the Code of Canon Law? Of course there is no obligation upon them to do so, but Pope Paul was pretty clear about his intentions as also about his view about the ancient tradition of the Church.

Can. 230 §1. Lay men who possess the age and qualifications established by decree of the conference of bishops can be admitted on a stable basis through the prescribed liturgical rite to the ministries of lector and acolyte. Nevertheless, the conferral of these ministries does not grant them the right to obtain support or remuneration from the Church.

§2. Lay persons can fulfill the function of lector in liturgical actions by temporary designation. All lay persons can also perform the functions of commentator or cantor, or other functions, according to the norm of law.

§3. When the need of the Church warrants it and ministers are lacking, lay persons, even if they are not lectors or acolytes, can also supply certain of their duties, namely, to exercise the ministry of the word, to preside offer liturgical prayers, to confer baptism, and to distribute Holy Communion, according to the prescripts of the law.

SSPX unity with Rome increasingly likely?

The Superior General of the SSPX is openly admitting that the Society could split over his attempts to restore communion with Pope Benedict. Bishop Fellay appears to be trusting of Pope Benedict and looking favourably upon the Pope's attempts to restore discipline in the Church, whereas the other three bishops and others within the Society are maintaining their "Rome has lost the Catholic Faith" position.

The fact that Bishop Fellay is talking about splits paradoxically increases my hope that he - and hopefully and sizeable majority - will be restored to communion with the Pope. It appears to be a sacrifice he is willing to make.

There are some insightful posts at

Fr Z: Bp Felly speaks with Catholic News Service

The Sensible Bond: SSPX Superior in France Foments Division; Letters between SSPX Bishops and SSPX General Council

A split would obviously be regrettable, but is probably inevitable.

News yesterday that the Holy Father is to establish a Peronal Ordinariate for former Anglicans in Australia on 15th June. It will be called the Personal Ordinariate of Our Lady of the Southern Cross under the patronage of St Augustine of Canterbury.

This will be the third such Ordinariate following the establishment of the Ordinariate of Our Lady of Walsingham in England and of the Chair of St Peter in the USA.

Let us pray that this will prove another great step on the road to Christian Unity and the renewal of the Church.

This from the website of the Ordinariate of Our Lady of Walsingham:

Ordinary welcomes Personal Ordinariate of Our Lady of the Southern Cross

It was announced yesterday that a Personal Ordinariate will be established within the Australian Catholic Bishops Conference on 15 June 2012. This will be the third Personal Ordinariate to be erected by Pope Benedict XVI following the Apostolic Constitution Anglicanorum coetibus.

The Personal Ordinariate of Our Lady of the Southern Cross will be under the patronage of St Augustine of Canterbury and will be headed by an Ordinary, who is yet to be named.

Monsignor Keith Newton, Ordinary of the Personal Ordinariate of Our Lady of Walsingham, said, "This is great news for the Church in Australia, and for those from the Anglican tradition who are seeking to fulfil the goal of full visible unity with the Apostolic See, whilst maintaining essential elements of our Anglican tradition".

"A close bond already exists between the Ordinariate here in the UK and our brothers and sisters of the Personal Ordinariate of the Chair of St Peter. It is my hope that similarly strong ties can be established with our Australian counterparts, especially as we look forward to the publication of a common liturgical use".

Archbishop Denis Hart of Melbourne said, "I hope that those former Anglicans who have made a journey in faith that has led them to the Catholic Church will find a ready welcome".

Personal Ordinariate to be established in Australia on 15 June
The President of the Australian Catholic Bishops Conference, Archbishop Denis Hart, announced today that Pope Benedict XVI intends to announce the establishment in Australia of a Personal Ordinariate for Former Anglicans to commence on 15th June 2012. This new community will have the status of a diocese and will be known as the Personal Ordinariate of Our Lady of the Southern Cross under the patronage of St Augustine of Canterbury.

Press release

Australian Catholic Bishops Conference News Release.

US Bishops and Pope on Catholic colleges: "Much remains to be done..."

To the Bishops from Regions ten to thirteen of the US Bishops Conference, the Pope said on Saturday:

On the level of higher education, many of you have pointed to a growing recognition on the part of Catholic colleges and universities of the need to reaffirm their distinctive identity in fidelity to their founding ideals and the Church's mission in service of the Gospel. Yet much remains to be done, especially in such basic areas as compliance with the mandate laid down in Canon 812 for those who teach theological disciplines. The importance of this canonical norm as a tangible expression of ecclesial communion and solidarity in the Church’s educational apostolate becomes all the more evident when we consider the confusion created by instances of apparent dissidence between some representatives of Catholic institutions and the Church’s pastoral leadership: such discord harms the Church’s witness and, as experience has shown, can easily be exploited to compromise her authority and her freedom.

Canon 812 states:

Those who teach theological disciplines in any institutes of higher studies whatsoever must have a mandate from the competent ecclesiastical authority.

The role of Catholic educators is not only to impart knowledge but to form:

First, as we know, the essential task of authentic education at every level is not simply that of passing on knowledge, essential as this is, but also of shaping hearts. There is a constant need to balance intellectual rigor in communicating effectively, attractively and integrally, the richness of the Church’s faith with forming the young in the love of God, the praxis of the Christian moral and sacramental life and, not least, the cultivation of personal and liturgical prayer... An essential role in this process is played by teachers who inspire others by their evident love of Christ, their witness of sound devotion and their commitment to that sapientia Christiana which integrates faith and life, intellectual passion and reverence for the splendor of truth both human and divine.

Meanwhile Catholic in Name Only Kathleen Sebelius is invited as Commencement Speaker at Georgetown University.

Pope moves to avert split among German bishops over "for all"/"for many"

The Pope never stops writing, it seems. During his Easter week in Castelgandolfo, he wrote a letter to the German bishops in advance of the publication of a new translation of the German Missal. He refers to the lack of consensus among bishops of the German language area (Germany, Switzerland, Austria...) concerning the correct translation of the words "pro multis" and writes:

I promised you (when the German bishops visited Rome on March) to express myself in writing about this serious issue in order to forestall such a split in the innermost room of our prayer.

Pretty high stakes!

In his letter the Pope also refers to the lack of unity throughout the world in the liturgy. He speaks from the vantage point of one who often prays the liturgical texts in different languages:

Since I often have to pray the liturgical prayers in different languages, I notice that among the various translations it is sometimes hard to find common ground and that the underlying common text often only remains visible from a distance.

This Pope is a Pope of Unity! There must be unity in the prayer of the Church.

The Pope pretty much dismisses as crumbling the former exegetial thesis that these words could be properly translated as "for all". With his impressive skills of biblical interpretation, he demonstrates the biblical roots of the phrase "for many". He gives a programme of catechesis to help the bishops explain to the priests and then to the people why the words "for many" are to be used instead of "for all".

You can read the letter in German here, or in Google translate English here.

You can also read an editorial by Father Federico Lombardi.

It's Pope Benedict's 85th Birthday

Dominus conservet eum
et vivificet eum
et beatum facet eum in terra
et non tradat eum
in animan inimicorum eius. (Ps 41[40]:2)

The Lord protect him
vivify him
and make him blessed on earth
and not give him up to the will of his enemies.

Pope Benedict on the Neo Catechumate's Liturgy - call to unity with the parish community

In an audience with members of the Neocatechumenal Way this morning Pope Benedict said the following concerning the celebration of the Eucharist:

Ciò vale in modo specialissimo per la celebrazione dell’Eucaristia, che, essendo il culmine della vita cristiana, è anche il cardine della sua riscoperta, alla quale il neocatecumenato tende. Come recitano i vostri Statuti, "L’Eucaristia è essenziale al Neocatecumenato, in quanto catecumenato post-battesimale, vissuto in piccola comunità" (art. 13 §1). Proprio al fine di favorire il riavvicinamento alla ricchezza della vita sacramentale da parte di persone che si sono allontanate dalla Chiesa, o non hanno ricevuto una formazione adeguata, i neocatecumenali possono celebrare l’Eucaristia domenicale nella piccola comunità, dopo i primi Vespri della domenica, secondo le disposizioni del Vescovo diocesano (cfr Statuti, art. 13 §2). Ma ogni celebrazione eucaristica è un’azione dell’unico Cristo insieme con la sua unica Chiesa e perciò essenzialmente aperta a tutti coloro che appartengono a questa sua Chiesa. Questo carattere pubblico della Santa Eucaristia si esprime nel fatto che ogni celebrazione della Santa Messa è ultimamente diretta dal Vescovo come membro del Collegio Episcopale, responsabile per una determinata Chiesa locale (cfr Conc. Ecum. Vat. II, Cost. dogm. Lumen gentium, 26). La celebrazione nelle piccole comunità, regolata dai Libri liturgici, che vanno seguiti fedelmente, e con le particolarità approvate negli Statuti del Cammino, ha il compito di aiutare quanti percorrono l’itinerario neocatecumenale a percepire la grazia dell’essere inseriti nel mistero salvifico di Cristo, che rende possibile una testimonianza cristiana capace di assumere anche i tratti della radicalità. Al tempo stesso, la progressiva maturazione nella fede del singolo e della piccola comunità deve favorire il loro inserimento nella vita della grande comunità ecclesiale, che trova nella celebrazione liturgica della parrocchia, nella quale e per la quale si attua il Neocatecumenato (cfr Statuti, art. 6), la sua forma ordinaria. Ma anche durante il cammino è importante non separarsi dalla comunità parrocchiale, proprio nella celebrazione dell’Eucaristia che è il vero luogo dell’unità di tutti, dove il Signore ci abbraccia nei diversi stati della nostra maturità spirituale e ci unisce nell’unico pane che ci rende un unico corpo (cfr 1 Cor 10, 16s).

Basically:

... for the celebration of the Eucharist which, being the summit of the christian life and also the hinge of its rediscovery, to which the neocatechumenate tends. As you Statutes say: "The Eucharist is essential in the Neocatechumenate, as in so far as it is a post-baptismal catechumenate, lived out in small communities." Precisely to favour the coming close once again to the richness of the sacramental life on the part of persons who are far from the Church, or who have not received an adequate formation, the neocatechumens can celebrate the Sunday eucharist in small communities, after the first Vespers of Sunday according to the disposition of the diocesan bishop. But every eucharistic celebration is an action of the one Christ together with his one Church and therefore essentially open to all those who belong to this his Church. This public characteristic of the Holy Eucharist es expressed in the fact that every celebration of the Holy Mass is ultimately directed by the Bishop as member of the Episcopal College, responsible for a determined local Church. The celebration in small communities, regulated by the liturgical Books, which must be followed faithfully, and with the particularities approved in the Statutes of the Way, has the purpose of helping all who follow the necatechumenal itinerary to perceive the grace of being inserted into the salvific mission of Christ, who makes possible a christian testimony capable of assuming a certain radicality. At the same time, the progressive maturation in the faith of each of the small communities must favour their insertion into the life of the great ecclesial community, which is found in the liturgical celebrations of the parish, in which and for which the Neocatechumenate acts, and which is its ordinary (normal) form. But also during the way it is important not to separate oneself from the parish community, particularly in the celebration of the Eucharist which is truly the place of the unity of everyone, where the Lord embraces us in the diverse states of our spiritual maturity and unites us in the one bread which renders us one body.

The man who learns to believe learns also to kneel

This will be my "Desktop" item for this coming weekend's parish bulletin for the Solemnity of the Epiphany.

“Going into the house they saw the child with Mary his mother, and they fell down and worshiped him.” (Mt 2:11 - RSV)

This is a very striking phrase from Matthew’s Gospel. These wise men fell to the ground when they encountered “the child”.

Many would consider kneeling, or prostration, beneath man’s dignity. We should not be humbled before anyone, not even our God. We should not demean ourselves by falling down. We should stand face to face before our God. This is folly! The Magi - pagans! - of today’s feast teach us true wisdom.

Bishop Sample gave all the priests of the diocese a Christmas present: a book by the then Joseph Cardinal Ratzinger, now Pope Benedict XVI, entitled The Spirit of the Liturgy. Our bishop clearly desires that we priests study the Pope’s book and apply it to our liturgy today. I first read this book soon after it came out in 2000 and consider it a charter for renewal of our Catholic worship.

Pope Benedict writes about the gesture of prostration or kneeling. He says that kneeling, of its very nature, “does not come from any culture.” In other words, those who protest that kneeling does not belong to their culture do not understand that kneeling “comes from the Bible and from knowledge of God.” “We now kneel before that humility” of Christ “which went as far as the Cross”. “The kneeling of Christians is not a form of inculturation into existing customs. It is quite the opposite, an expression of Christian culture, which transforms the existing culture through a new and deeper knowledge and experience of God.”

Pope Benedict stresses the importance of the unity of our spiritual dispositions and our bodily postures. “The bodily gesture itself is the bearer of the spiritual meaning, which is precisely that of worship. Without the worship, the bodily gesture would be meaningless, while the spiritual act must of its very nature … express itself in the bodily gesture… When kneeling becomes merely external, a merely physical act, it becomes meaningless. On the other hand, when someone tries to take worship back into the purely spiritual realm and refuses to give it embodied form, the act of worship evaporates, for what is purely spiritual is inappropriate to the nature of man. Worship is one of those fundamental acts that affect the whole man. That is why bending the knee before the presence of the living God is something we cannot abandon.”

Pope Benedict  gives Holy Communion to  communicants
kneeling and on the tongue. “The man who learns to believe
learns also to kneel, and a faith or a liturgy no longer familiar
with kneeling would be sick to the core. Where it has been lost,
kneeling must be rediscovered…” (Pope Benedict, Spirit of the Liturgy)

Sadly, this gesture of bending the knee has been abandoned by many who either simply ignore the presence of the Lord in the Tabernacle, or who bow rather than genuflect. Obviously one understands those whose knees are weakened by ill health or old age and for whom kneeling/genuflecting would be painful. But for the rest, Pope Benedict says that “the Hebrews regarded the knees as a symbol of strength; to bend the knee is, therefore, to bend our strength before the living God.” He relates a story that comes from the Desert Fathers according to which the devil showed himself to a certain Abba Apollo. “He looked black and ugly, with frighteningly thin limbs, but, most strikingly, he had no knees. The inability to kneel is seen as the very essence of the diabolical.”

Pope Benedict concludes his consideration of kneeling as follows:

“The man who learns to believe learns also to kneel, and a faith or a liturgy no longer familiar with kneeling would be sick to the core. Where it has been lost, kneeling must be rediscovered, so that, in our prayer, we remain in fellowship with the apostles and martyrs, in fellowship with the whole cosmos, indeed in union with Jesus Christ himself.”

O come, let us adore him!

Benedict XVI has not the temperament of a ruler - BBC World Service on Vatican Foreign Policy

At one moment people want the Church to disappear and lose its international profile. Now there is a complaint that Pope Benedict is not sufficiently a ruler - he "has no geopolitical vision" according to Marco Politi in the excerpt from this morning's Newshour from the BBC World Service. I don't know how long this link will be available. I made a recording but it does not appear to be possible to upload it.

The above found at Marco Foppoli

Should Pope Benedict not have discarded the tiara - the sign of temporal power - from this papal shield? Perhaps the next Pope will restore it! Pope John Paul II had it.

One thing we can take from this, however, is that the world does, after all, look to the Papacy for direction. Pope Benedict, of course, was not a diplomat but a pastor and an academic. His domain, prior to becoming Pope, was the Faith. He appears to be putting most of his effort directly into restoring faith within the Catholic Church. He has also appointed non-diplomat priests to certain key nunciature positions. History will judge the wisdom of this approach in the light of the current times in which we live.

Pope Benedict places his hopes in the youth

Educating Young People in Justice and Peace: the theme of the 2012 World Day of Prayer for Peace, January 1st.

Now, this isn't a message about an end to wars. In fact, the Pope states that "Peace is not merely the absence of war, and it is not limited to maintaining a balance of powers between adversaries." The Pope's message is about fraternity, solidarity, the nature of man.

Pope Benedict asks us to help young people to acquire an "integral formation of the person including the moral and spiritual dimension focused upon man's final end." In other words, to understand the truth about man, it would be helpful to know why he exists or to answer the question: who is man?

The message is deeply philosophical. While he says that the "Church looks to young people with hope and confidence," he does not admit that they have all the answers. Rather, while there must certainly be a willingness to listen to young people:

Attentiveness to young people and their concerns, the ability to listen to them and appreciate them, is not merely something expedient; it represents a primary duty for society as a whole, for the sake of building a future of justice and peace

the older generation must educate young people:

It is a matter of communicating to young people an appreciation for the positive value of life and awakening in them a desire to spend their lives in the service of the Good.

The Holy Father continues:

Educating ... means leading young people to move beyond themselves and introducing them to reality... This process is fostered by the encounter of two freedoms, that of adults and that of the young. It calls for responsibility on the part of the learners, who must be open to being led to the knowledge of reality, and on the part of educators, who must be ready to give of themselves. For this reason ... we need authentic witnesses [I presume the Holy Father refers to adults here witnessing to the young], and not simply people who parcel out rules and facts; we need witnesses capable of seeing farther than others because their life is so much broader [because of acquire wisdom perhaps?]. A witness is someone who first lives the life that he proposes to others.

Pope Benedict's complete message may be found here.

Bishop Sample's Christmas Message to His Priests

Yep, that's it. With his Christmas card to priests, the Bishop enclosed this gift. I think it tells all the clergy very clearly where he wants to lead us and where he wants us to lead our parisioners: right behind our Holy Father, Pope Benedict.

Society of St Pius X rejects a "Preamble"

Pope Benedict with SSPX leader Bishop Bernard Fellay

For some time the Vatican (Congregation for the Doctrine of the Faith) has been in talks with the Society of St Pius X. Here Zenit reports that the SSPX has rejected the "doctrinal preamble" presented to them by the CDF. Well, I suppose they consider it important to get the "preamble" (the before walk) right before proceeding on the walk!

I have to say that they probably have a point about "the sterility of 50 years of openness to the modern world." I am glad the Church is looking in on itself now, concentrating on getting the liturgy right, restoring right teaching, etc.

ROME, NOV. 30, 2011 (Zenit.org).- The superior-general of the Society of St. Pius X, Bishop Bernard Fellay, has declared that his group is not in full agreement with the content of a "Doctrinal Preamble" offered to them by the Vatican.

The preamble is the first part of a document designed to bring the Society of St. Pius X back into communion with Rome. It was sent to the group in September, by Cardinal William Levada, prefect of the Congregation for the Doctrine of the Faith.

Bishop Fellay made his opinion known in a Monday interview posted on the organization's Web site. He said that a note accompanying the preamble explained that the text was not definitive, so that is why they are proposing some changes.

He claimed the preamble needed "many modifications" but added that for the moment he was not going to make public the text itself or what changes the group is requesting. He did say that once talks with the Vatican have taken place following the society's proposed amendments, the text of the preamble will be made public.

The interview made clear that the path to reconciliation between the Vatican and the Society of St. Pius X will not be easy. Bishop Fellay spoke openly of his dissatisfaction with some of the documents of the Second Vatican Council and of "the sterility of 50 years of openness to the modern world."

The preamble sent to the society by the Vatican continues a series of conversations begun in 2009. The rupture was formalized when the society's founder and then leader, Archbishop Marcel Lefebvre, illicitly ordained four bishops in 1988 without the authorization of the Roman Pontiff.

Pope Benedict Announces a Year of Faith

Pope Benedict processing into this morning's Mass on the mobile platform
that the media seem to be making so much fuss over.

At Mass today (which may be watched in its entirety here) Pope Benedict announced a year of Faith to commence on October 11th 2012, the 50th anniversary of the opening of the Second Vatican Council. It will end on November 24th 2013, Solemnity of Christ the King.

The aim of the year is to give a renewed impulse to the mission of the whole Church to lead men out of the desert in which they often find themselves towards the place of life and friendship with Christ who gives us life in its fullness. The year will be, the Holy Father said, a moment of grace and of commitment to an ever fuller conversion to God, to strengthen our faith in Him and to announce Him with joy to today's humanity.

The month of October is traditionally dedicated to prayer for the missionary activity of the Church. Now, however, the Church turns its attention to those lands which once were Christian but have lost the initial joy of faith in Christ. The New Evangelisation is directed to those lands and peoples that, having been evangelised in the past, now need to be re-evangelised.

The Holy Father will introduce the year with an Apostolic Letter.

See The Vatican Today and the Holy Father's homily (currently only in Italian).

If I'm not mistaken, the bishop on the right with hands joined in the traditional
manner is Archbishop Bernard Longley of Birmingham, England.