- Wednesday, 17 June 2009 17:53
Using the method of Saint Cyril and Methodius Pope Benedict
spoke about the work of the Church in making the faith intelligible to people
using their own language. The task of inculturation is an extremely difficult
work because of the nuances of language and culture. Just look at the headaches
in translating catechisms, papal speeches and liturgical texts today. The
coalescing of faith and culture is a work the Church has done since the time of
Christ. Watch the video clip on the subject.
The Pope said, in
This was a decisive factor for the development of the Slavic
civilization in general. Cyril and Methodius were convinced that the various
peoples could not consider that they had fully received Revelation until they
had heard it in their own language and read it with the characters proper to
their own alphabet.
To Methodius falls the merit of ensuring that the work
began by his brother would not remain sharply interrupted. While Cyril, the
“philosopher,” tended toward contemplation, he [Methodius] was directed
more toward the active life. In this way, he was able to establish the
foundations of the successive affirmation of what we could call the
“Cyril-Methodian idea,” which accompanied the Slavic peoples in the
various historical periods, favoring cultural, national and religious
development. Pope Pius XI already recognized this with the apostolic letter Quod Sanctum Cyrillum, in which he classified the two brothers as
“sons of the East, Byzantines by their homeland, Greeks by origin, Romans
by their mission, Slavs by their apostolic fruits” (AAS 19  93-96).
The historic role that they fulfilled was afterward officially proclaimed by
Pope John Paul II who, with the apostolic letter Egregiae Virtutis
Viri, declared them co-patrons of Europe, together with St. Benedict (AAS
73  258-262). Indeed, Cyril and Methodius are a classic example of what
is today referred to with the term “inculturation”: Each people
should make the revealed message penetrate into their own culture, and express
the salvific truth with their own language. This implies a very exacting work
of “translation,” as it requires finding adequate terms to propose
anew the richness of the revealed Word, without betraying it. The two brother
saints have left in this sense a particularly significant testimony that the
Church continues looking at today to be inspired and guided. (Wednesday Audience, June 17, 2009)
- Friday, 12 June 2009 16:45
… we contemplate the Most Holy Trinity as Jesus
introduced us to it. He revealed to us that God is love “not in the
oneness of a single Person, but in the Trinity of one substance” (Preface).
He is the Creator and merciful Father; he is the Only-Begotten Son, eternal
Wisdom incarnate, who died and rose for us; he is the Holy Spirit who moves all
things, cosmos and history, toward their final, full recapitulation. Three
Persons who are one God because the Father is love, the Son is love, the Spirit
is love. God is wholly and only love, the purest, infinite and eternal love. He
does not live in splendid solitude but rather is an inexhaustible source of
life that is ceaselessly given and communicated. To a certain extent we can
perceive this by observing both the macro-universe: our earth, the planets, the
stars, the galaxies; and the micro-universe: cells, atoms, elementary
particles. The “name” of the Blessed Trinity is, in a certain sense,
imprinted upon all things because all that exists, down to the last particle,
is in relation; in this way we catch a glimpse of God as relationship and
ultimately, Creator Love. All things derive from love, aspire to love and move
impelled by love, though naturally with varying degrees of awareness and
freedom. “O Lord, our Lord, how majestic is your name in all the
earth!” (Ps 8: 1) the Psalmist exclaims. In speaking of the
“name”, the Bible refers to God himself, his truest identity. It is
an identity that shines upon the whole of Creation, in which all beings for the
very fact that they exist and because of the “fabric” of which they
are made point to a transcendent Principle, to eternal and infinite Life which
is given, in a word, to Love. “In him we live and move and have our
being”, St Paul said at the Areopagus of Athens (Acts 17: 28). The
strongest proof that we are made in the image of the Trinity is this: love
alone makes us happy because we live in a relationship, and we live to love and
to be loved. Borrowing an analogy from biology, we could say that imprinted
upon his “genome”, the human being bears a profound mark of the
Trinity, of God as Love.
(Pope Benedict XVI, 7 June 2009)
- Monday, 08 June 2009 16:22
God does not live in splendid solitude… watch the rest here.
- Sunday, 07 June 2009 07:00
The Church professes her faith in the one God, who is at the
same time the Most Holy and ineffable Trinity of Persons: Father, Son and Holy
Spirit. The Church lives by this truth contained in the most ancient symbols of
faith. Paul VI recalled it in our times on the occasion of the 1900th
anniversary of the martyrdom of the holy Apostles Peter and Paul (1968), in the
symbol he presented which is universally known as the Credo of the People of
Only “he who has wished to make himself known to us, and who
‘dwelling in light inaccessible’ (1 Timothy 6:16) is in himself above every
name, above every thing and above every created intellect…can give us right
and full knowledge of this reality by revealing himself as Father, Son and Holy
Spirit, in whose eternal life we are by grace called to share, here below in
the obscurity of faith and after death in eternal light.”
God is incomprehensible to us. He wished to reveal himself, not only as the one creator and Almighty Father, but also as Father, Son, and Holy Spirit. This revelation reveals in its essential source the truth about God, who is love: God is live in the interior life itself of the one divinity. This live is revealed as an ineffable communion of persons. This “mystery the most profound, the mystery of the intimate life of God himself” has been revealed to us by Jesus Christ: “He who is in the bosom of the Father, he has made him known” (John 1:18). The last words with which Christ concluded his earthly mission after the resurrection were addressed to the apostles, according to St. Matthew’s Gospel: “Go therefore and make disciples of all nations. Baptize them in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:119). These words began the Church’s mission and indicated her fundamental and constitutive task. The Church’s first task is to teach and baptize, to baptize means “to immerse” (therefore one baptizes with water) so that all may come to share God’s trinitarian life.
(Pope John Paul II, General Audience, October 9, 1985)
- Wednesday, 22 April 2009 16:12
Questions surface from time-to-time about a Catholic being a Mason. Most people see Masonry in the USA as a benevolent society of men helping the elderly and sick children. There’s more to the Masons than this. The question of Catholics holding membership in the Masons must be asked. The answer is a short, No. The Masons are heretical in the technical sense of the word, and this is not mere sentiment.
To be clear, the teaching of the Catholic Church never changed but the matter was clouded by the fact that it wasn’t as clearly spelled out in the 1983 Code of Canon Law as it was in the 1917 Code. To compare the Codes:
The 1917 Code of Canon Law: “Persons joining associations of the Masonic sect or any others of the same kind which plot against the Church and legitimate civil authorities contract ipso facto excommunication simply reserved to the Apostolic See.”
The 1983 Code of Canon Law: “A person who joins an association which plots against the Church is to be punished with a just penalty; one who promotes or takes office in such an association is to be punished with an interdict” (1374).
For more than 300 years the Catholic Church has formally declared that Catholics who enroll in Masonic associations are in a state of grave sin and may not receive Holy Communion. Theologically, masonry is against the Christian dogma of the Trinity, a personal God encountered in the person Jesus, the authority of sacred Scripture and Tradition, ecclesial authority, that we adhere to Jesus Christ as Savior and don’t believe that salvation is found elsewhere. When it comes down to it, either you believe that Jesus Christ is the way, the truth and the life, or He is not. There is no middle ground. Hence, we believe the teachings of the Masonic Lodge have been and continue to be contrary to Catholic faith and morals. One should note that historically Masonic lodges have actively worked against the truth of Catholicism theologically and socially. They have tried to divide the Church.
With matters of faith and truth Catholics can’t adopt the attitude of ignoring the problem with the hope it will go away by attrition. Right thinking, right worshiping, right living are part of a package: this is a matter of salvation.
On Sunday, April 19, Father Tim Finnigan, an English priest and blogger (The Hermenuetic of Continuity) posted a piece on the republication of an older work on Masonic ceremonies and rites; plus, Father Tim adds the 1983 CDF teaching on Catholics and Masons. The matter is worth knowing about.