Saint Dominic

In 2016, the Order of Preachers, the Dominicans, will observe 800 years of being an approved form of life in the Church. The Dominican family of nuns, friars, sisters, and laity –indeed, the whole Church, can be grateful to God for the genius of Saint Dominic. The image to the left expresses the Dominican charism as given by God through apostolic imitation of Saints Peter and Paul, and below, there is the narrative of the Order being under the mantle of Our Lady. Without these two bookends, the Order of Preachers is nothing. May we all follow this heavenly guidance.

Dominic was wrapt in spirit unto God. And he saw the Lord with the Blessed Virgin standing on His right hand… And looking about him he saw religious of every Order standing before God, but of his own he did not see one. Then he began to weep bitterly… but our Lady beckoned him with her hand to approach. Nevertheless he did not dare to come until our Lord also in His turn had made him a sign to do so. He came therefore and fell prostrate before them, weeping bitterly. And the Lord commanded him to rise and when he was risen, He said to him, “Why weepest thou thus bitterly?” And he answered, “I weep because I see here religious of all Orders except mine own.” And the Lord said to him, “Wouldst thou see thine own?” And he trembling replied, “Yes, Lord.” Then the Lord placed His hand on the shoulder of the Blessed Virgin and said to the blessed Dominic, “I have given thine Order to My Mother.” …Then the Blessed Virgin opened the mantle in which she seemed to be dressed, and extending it before the eyes of Dominic so that its immensity covered all the space of the heavenly country, he saw under its folds a vast multitude…

Augusta Theodosia Drane
The History of St. Dominic, Founder of the Friars Preachers

Gay men and the priesthood: change in content, or difference in style?

This morning a friend asked me about Pope Francis’ statement on the plane ride to Rome coming from Brazil about gay men and the priesthood: did the pope change the Church’s teaching? No, was my reply. The teaching is not changed as the Pope echoed what the Catechism teaches. What the Pope did, I told Harry, was to emphasize a pastoral approach of mercy and helping each person attain a mature Christian faith, and that the Church has always held this approach but frequently gets forgotten due the subject. The approach of Pope Francis is to speak about the merciful face of Jesus Christ; but I have to say, Benedict also said as much but he was often roundly dismissed because of some people’s ideology. Hence, there is a line of continuity in the teaching and style of Pope Francis and Pope Benedict XVI. I don’t see the hard differences between the two.

Aaron Taylor wrote the following piece, “Francis and Benedict on gay priests,” for On the Square published online at First Things (7 August 2013). Taylor’s piece is a short but good piece covering the basic matters at hand; gives perspective that can’t be dismissed. I recommend the article.

Given the ruckus over Pope Francis’ comments on homosexuality, one could make the mistake of thinking he had announced a revolutionary change, not restated basic Christian doctrine:

If a person is gay and seeks the Lord and has good will, who am I to judge that person? . . . These persons must never be marginalized, and “they must be integrated into society.” The problem is not that one has this tendency. No, we must be brothers.

While the substance is old as the Gospel, the form is not what we are used to. Secular journalists are likely to see an irreconcilable contradiction between the Pope who made these comments and the Cardinal who warned that same-sex marriage is a “total rejection of God’s law engraved in our hearts,” a “move by the father of lies that seeks to confuse and deceive the children of God.”

Yet Christians ought to see no contradiction between a robust commitment to defending the dignity of all people, including gays and lesbians, and a robust commitment to opposing sexual sin. In both instances, Francis was simply doing what he does best: stating basic truths in blunt, common-sense words that everyone can understand.

Another alleged contradiction at which many reports are hinting lies in the fact that the Pope’s remarks do nothing to alter the current ban on ordaining homosexual men. Some may ask, if Francis is willing to admit that gays can seek God and be persons of good will, why not allow them to be priests?

Current Vatican policy on the ordination of homosexuals is a disciplinary matter, not a doctrinal one. In theory it could change (though I think it unlikely). But even if it did, there would be no reason to assume that more than a small minority of homosexuals have a genuine vocation. The idea often heard that the priesthood is an “ideal” state of life for homosexual men since they are already compelled to be celibate is woefully misguided.

Rather than focusing on the narrow question of gays and the priesthood, what we need most urgently at the present time are spiritual approaches that help gay Christians to integrate their sexual orientation with their faith in a manner that steers a safe course between the Scylla of indulging in sexual vice and the Charybdis of destroying their sanity through denial about their sexuality.

One such approach, suggested by Cardinal Ratzinger in his Pastoral Letter on the Care of Homosexual Persons, is a spirituality of vicarious redemptive suffering for gay people:

What, then, are homosexual persons to do who seek to follow the Lord? Fundamentally, they are called to enact the will of God in their life by joining whatever sufferings and difficulties they experience in virtue of their condition to the sacrifice of the Lord’s Cross. That Cross, for the believer, is a fruitful sacrifice since from that death come life and redemption.

The fact that God gives homosexuals a heavy cross means that they have an opportunity to unite their sufferings to those of Christ and become instruments of salvation on behalf of others. It is classic Pauline spirituality: “In my flesh I complete what is lacking in Christ’s afflictions for the sake of his body, that is, the Church” (Col 1:24).

Ratzinger’s approach will not be appealing to all gay people, nor need it be. The Church has always accommodated a range of spiritualities within the boundaries of orthodoxy, and gay Christians’ own experience of their sexuality is diverse. For some, it is a great struggle bound up with a history of abuse and compulsive sexual behavior. For others, it is a fact of life that does not cause particular suffering.

Elizabeth Scalia suggests that “homosexuals are in fact ‘special and exceptional others,’ . . . created and called to play a specific role in our shared humanity.” And Joshua Gonnerman tells us that, as a celibate gay Christian, there are nevertheless many things in his experience of being gay that he finds valuable. These new approaches complement rather than contradict the spiritual approach outlined by Ratzinger, and are also grounded in the Pauline witness. In his First Letter to the Corinthians, the Apostle makes clear that every Christian is given gifts for the building up of the Church. There is no reason whatsoever to assume that gay Christians are an exception to what Paul says.

Aside from the litmus test of orthodoxy, the mark of a healthy spiritual approach to homosexuality should lie in the fact that it empowers gay Christians with a sense of moral agency. Gays are not to be “marginalized,” as the Pope notes, but neither are they to be patronized by well-meaning Christian organizations that portray them as helpless sex addicts who are simply passive recipients of the Church’s pastoral care. With the recognition that one has received gifts from God for active participation in the life of the Church, there comes a grave responsibility to follow the moral law. Christ’s calling restores to people the grace necessary to live in right relationship with God, but this means that gay Christians cannot portray themselves as victims of external forces if they fail to live up to their Christian calling.

Above all, a healthy spiritual approach to homosexuality ought to make clear that gay Christians have a legitimate place within the Body of Christ without having to pretend that they don’t exist by being pressured either into marriage or into becoming closeted priests. Though we should not overstate the innovation in Francis’ off-the-cuff remarks, the Pope has made a significant contribution to the development of a healthy spirituality for gay Christians by speaking of the need to integrate them within society (the Church is a society, too, after all), and by his recognition that many gay Christians already exist within the Church who are of “good will” and wish to “seek the Lord.”

Aaron Taylor, a Ph.D. student in ethics at Boston College, holds degrees from the University of Oxford and from Heythrop College, University of London.

YouCat is essential reading

At the 2011 World Youth Day in Madrid, Pope Benedict unveiled what is called, YouCat, the Youth Catechism of the Catholic Church. It was his hope and intention to make the beauty of the Catholic Faith be available to many. The Pope’s foreword says the text provides a tool for all, laity and clergy, “who are looking for answers to problems” as well as “paths for personal and group reflection.”

YouCat is worldwide success with some 27 translations (and counting). It is, without a doubt, an immense success from a publishing point of view. Recent news on YouCat speaks of Taiwanese Catholics welcoming their edition (天主教 青年 教 理). This good news comes on the heels of a report that 1.5 million copies of the YouCat were distributed for free by Aid to the Church in Need to Brazilian young people to help in WYD 2013.

It goes to show that a book can have a positive effect on faith formation, evangelization, with an emphasis on faith and reason. Just like the standard volume of the Catechism of the Catholic Church, YouCat covers doctrine, sacraments, the moral life, prayer and spirituality.

I find YouCat extraordinarily helpful and promote its use among people of all ages. It is categorically NOT only for young people. Adults of all ages benefit from an attentive use of YouCat. I used it in the RCIA and other adult faith formation forums. The authors/editors made certain that the text gives an excellent user friendly experience, its content is accessible and very handy. It has great images and several great features like definitions, cross-referencing and a good layout. I urge you to get a copy today! Follow the link above.

Prayer connects all of us to God’s mercy

All prayer is communion, not only between Christ and me but also between everybody in the Church and myself. All prayer takes us into the communion of saints.

Perhaps it would be helpful to think that when I am praying I am closely united with everybody who ever prayed and everybody now praying. I am completely caught up in this communion of saints and this great reality of the prayer of Christ.

I am not lost or submerged in it, but I am truly myself when I am praying in union with Christ and with the communion of saints.

Thomas Merton
Thomas Merton in Alaska

Russian Patriarch losing popularity at home, and in the Ukraine

One doesn’t point to the failures of others in a mean-spirited way. No one likes it done to himself, but more importantly, it isn’t Christian. Nevertheless, we need to get to the heart of certain issues.

An article by Andriy Skumin, “Mission: Impossible” published today online on the international edition of  The Ukrainian Week raises a lot of questions about how the Orthodox see themselves as they observe 1025 years since receiving Jesus Christ as Lord and Savior. Patriarch Kirill, the Patriarch of the Russian Orthodox Church is facing lots of difficulties these days in places like the Ukraine, some of his own making, and some he’s been made to face from outside the Church.

Whether Skumin’s article is completely objective may be debated. But what needs to be studied are the ways by which the Christian Church’s ability to proclaim the gospel is effective today given certain cultural, political and religious factors. Also, whether the Christian Church is Orthodox or Catholic, both ecclesial communities face similar issues in their milieu; reality is crucial to acknowledge and work within. Hopefully, Patriarch Kirill will be able to service the Gospel and not his own ideology. And I would say the say for the Catholic Major Archbishop in the Ukraine.

At this time Christians are celebrating 1025 years of the reception of sacrament of Baptism of the Rus; and in particular, the Kyian Rus. I happen to think that the Russian Orthodox Church is a bit too imperialistic in their own circles but also in forcing others to follow them. They are often economical with the truth when it comes to common history.

Locally, the Catholic bishop of the Stamford Eparchy of the Ukrainians, Bishop Paul Chomnycky, had a Moleben in thanksgiving to God for the gift of baptism.

Blessing of Grapes reminds us of the Transfiguration, the Lord’s and ours

The faithful way of reading the sacred Scriptures and living the sacred Liturgy, you could also say, live the Scriptures, is understand that the Lord works in our lives as he did in the lives of the Apostles. He is contemporaneous with our human experience today.

A great line in today’s second reading at Mass stands out: “We did not follow cleverly devised myths when we made known to you the power and coming of our Lord Jesus Christ, but we had been eye-witnesses of his majesty” (2 Peter 1:16)

The author of Second Peter is not communicating to us a doctrine, a formula, or a moralism. He’s communicating to us that he met a person that changed his life and oriented the rest of his existence. The meeting he’s speaking of was that a meeting of God in the person of Jesus Christ. An experience is not fiction; it is not a cleverly devised myth, an experience is not a casual entertaining fantasy. The meeting Peter speaks of is the keen meeting with the Divinity, and thus all is changed. We believe, based on Scripture, that the divine encounter allowed the Gospel of Mark to write, “And he was transfigured before them, and his garments became glistening, intensely white” (9:2).

The economy of our salvation, that is, God’s plan of salvation given to us through the divine person of Jesus Christ, shows us that in and through creation we are brought into God’s life, into God’s existence. The natural grape is transformed into wine and by  the action of the priest and the power of the Holy Spirit the wine becomes the Blood of Christ. And by the Precious Blood of Christ we are healed and saved.

What does the feast of the Transfiguration have to do with the blessing of grapes? Here, and read.

The Blessing of Grapes may be found here. I recommend that the blessing be prayed!!! How else are we to remember that we are graced by the Transfiguration?

Pope Paul VI remembered for a faith that is open

The Venerable Servant of God Pope Paul VI died on this day in 1978, the Feast of the Transfiguration. He was the Roman Pontiff for 15 years. Notable in his pontificate were several events: the closing of the Second Vatican Council, the erection of the created a Secretariat for non-Christians, later renamed the Pontifical Council for Interreligious Dialogue, the publication of 7 encyclicals including the most contentious of the 20th century, Humane Vitae, the mutual lifting of the ex communications between Rome and Constantinople (Patriarch Athenagoras) and the meeting with Pope Shenouda III (of Egypt) resolving Christological differences, the meeting with Archbishop Michael Ramsey of Canterbury, plus he held 6 consistories that created 143 cardinals. The reform of the sacred Liturgy is likely the one enduring bone of contention that gets lots of people riled up to this day.

It must be said in my opinion, not all the problems that Paul faced were of his making. Society was haywire which adversely affected the Church in all quadrants.

Back in June the Vatican newspaper published a translation of a homily likely never read in English by many Americans given to honor the deceased Pontiff by the cardinal-archbishop of Munich, Joseph Ratzinger.

In a homily given by Joseph Ratzinger recalling Pope Paul VI, he said, “the transfiguration promised by the faith as the transformation of man is above all a journey of purification, a journey of suffering. Paul VI accepted his papal service increasingly as a transformation of faith in suffering. The last words of the Risen Lord to Peter, after constituting him as the Shepherd of his flock, were: “when you are old, you will stretch out your hands, and another will gird you and carry you where you do not wish to go” (Jn 21:18).  It was a reference to the cross awaiting Peter  at the end of his journey. It was, in general, a reference to the nature of this service. Paul VI let himself be lead more and more where as a human being he did not want to go alone. More and more the pontificate meant for him wearing the cloth of another, being nailed to the cross. (…) He gave new value to authority as service, bearing it as suffering. He took no pleasure in power, in position, in a successful career; and it was precisely because of this, his dutiful authority – ‘they will lead you where you do not want to go’ – became great and credible. Paul VI  carried out his service by faith. From this derived  both his firmness and his willingness to compromise. For both he was criticized, and some comments after his death were even in bad taste.  But today a Pope who  isn’t criticized  would be failing to carry out his duty to this age.  Paul VI resisted the intense scrutiny of the media, the powers of the day. He could do this because he didn’t consider success and approval the measure of truth and faith, but rather his conscience.

Those who met him in his last years were able to experience directly his extraordinary transformation in faith, its transfiguring power. One could see how much the man, who by his nature was an intellectual, surrendered himself day after day to Christ, how he let himself be changed, transformed, purified by him, and  how this made him ever more free, ever more profound, good, perceptive and simple.

Faith is a death, but it is also a metamorphosis for entering into authentic life, towards transfiguration. In Pope Paul one could see all this. Faith gave him courage. Faith gave him goodness. And in him it was also clear that a faith of conviction is not closed but open. In the end, our memory will treasure the image of a man who held out his hands. He was the first Pope to have travelled to all the continents, fixing in this way an itinerary of the Spirit, which began in Jerusalem, the centre of meeting and of parting of the three great monotheistic religions; then his journey to the United Nations, to Geneva, his meeting with humanity’s greatest non-monotheistic religious cultures, India, and his pilgrimage to the people who suffer in Latin America, in Africa, in Asia. Faith holds out its hands. Its sign is not a fist, but an open hand”.

Joseph Cardinal Ratzinger
1978 homily for Pope Paul VI
L’Osservatore Romano
21 June 2013

Paul VI’s Last Will and Testament

Pope Paul VI, of blessed memory, died on this date in 1978. In history, late summer at that time became known as the year of three popes. Paul’s now being consider for sainthood and thus carries the ecclesial title of Servant of God. His last Last Will and Testament follows. Thought it would be interesting to read; there are some key interesting statements of faith and person. 

Some notes for my testament.

In the name of the Father and of the Son and of the Holy Spirit. Amen.

1. I fix my gaze on the mystery of death, and on what follows it, in the light of Christ which alone can brighten it, and for this reason with simple and serene trust. I recognize the truth, which for me has always reflected on present life regarding this mystery, and I bless the victor over death for having escaped its shadows and unveiled the light. Thus before death, in total and definitive separation from the present life, I feel the duty to celebrate the gift, the good fortune, the beauty, the destiny of this very fleeting existence. Lord, I thank you that you have called me to life, and still more that, by making me a Christian, you have regenerated and destined me for the fullness of life.

Likewise I feel the duty to thank and to bless those who were mediators for me of the gifts of life bestowed on me by you, O Lord: those who brought me to life (Oh! May my most worthy parents be blessed!), those who educated me, wished me well, were kind to me, helped me and surrounded me with good example, attention, affection, trust, kindness, courtesy, friendship, faithfulness, respect. I am thinking with thanks about the natural and spiritual relationships which have given origin, aid, comfort and significance to my humble existence. How many gifts, how many beautiful and noble things, how much hope have I received in this world!

Now that the day is setting, and all is finishing and this stupendous, dramatic temporal and earthly scene is disappearing, how again can I thank you, O Lord, for the gift of faith and of grace, higher than the gift of natural life, in which at the end my being takes refuge?

How can I worthily celebrate your kindness, O Lord, for having been included just as I entered into this world, in the ineffable world of the Catholic Church? For having been called and initiated into the priesthood of Christ? For having the joy and mission of serving souls, brothers, youth, the poor, the people of God, and for having the unmerited honor of being a minister of the holy Church, in Rome especially, next to the Pope, then in Milan as archbishop on a throne too exalted for me, the most venerable throne of Sts. Ambrose and Charles, and finally on that supreme, most formidable and most holy throne of St. Peter? I will sing out the Lord’s mercies forever.

May all those whom I have met on my earthly pilgrimage be blessed and saluted: those who were my collaborators, counsellors, and friends–and they were many, such good people, generous and dear! Blessed be those who welcomed my ministry and were my sons and brothers in Our Lord!

To you, Ludovico and Francesco, brothers in blood and spirit, and to all you dear ones of my home, who never asked anything of me, and never had from me any earthly favor, and who always gave me an example of human and Christian virtues, you who understood me with so much discretion and cordiality and who above all helped me to seek in the present life the life of the future — my peace and my benediction be with you.

The mind turns back and its horizons broaden around me, and I know well that this farewell would not be a happy one, were I not to remember to ask pardon of those I’ve offended, failed to serve or failed to love enough, and to ask pardon of anyone who desires it of me. May the Lord’s peace be with you.

I feel that the Church surrounds me. O holy Church, one, catholic and apostolic, receive my supreme act of love with a salute and blessing.

To you, Rome, diocese of St. Peter and of the vicar of Christ, most beloved to this last servant of the servants of God, I give my most paternal and full blessing so that you, city of the world, will be always mindful of your mysterious vocation and with human virtue and Christian faith, know how to respond to your spiritual and universal mission, however long will be the world’s history.

And to all of you venerated brothers in the episcopate, my cordial and reverent greeting. I am with you in the one faith, in service together to the Gospel, for the building up of the Church of Christ and for the salvation of all humanity.

To all priests, to men and women religious, to students in our seminaries, to militant and faithful Catholics, to youth, to the suffering, the poor, seekers of the truth and justice, to all, the benediction of the Pope who is dying.

And thus, with special reverence and recognition for the lord cardinals and for all the Roman Curia: Before you who surrounded me most closely, I profess solemnly our faith, I declare our hope, I celebrate our charity which does not die by accepting humbly from divine will the death which is my destiny, invoking the great mercy of the Lord, imploring the clement intercession of most holy Mary, of the angels and saints, and recommending my soul to the remembrance of the good.

2. I name the Holy See my universal heir: I owe it duty, gratitude, love. Except for the dispositions herewith indicated.

3. My private secretary is to be executor of my testament. He will want to take counsel with the secretariat of state and conform to the juridical norms in force and to good Church custom.

4. Concerning the things of this world: I have decided to die poor and thus simplify any question in this regard.

As for possessions and properties which I still have from my family, my brothers Ludovico and Francesco are to dispose of them freely; I beg of them some remembrance for my soul and for those of our dead. May they bestow some alms on needy persons and good causes. May they keep for themselves, and give to those who merit and desire it, some memento from among the possessions, religious objects or books belonging to me. May the notes, notebooks, correspondence and my personal writings be destroyed.

Concerning the other things which can be considered my own: My personal secretary is to dispose of them, as executor, keeping some mementos for himself and giving some small object as a memory to my best friends. I would like manuscripts and notes written in my own hand to be destroyed; and may the correspondence received of a spiritual and confidential nature which was not intended to be shown to others be burnt. If the executor cannot see to this, may the secretary of state take on the job.

5. I strongly urge my possessions be disposed of for proper remembrances and as generous contributions, as much as possible.

About the funeral: May it be pious and simple. (May the catafalque now in use for pontifical funeral rites be substituted by a humble and decorous contrivance.) The tomb: I would like to be in real earth, with a humble marker indicating the place and asking for Christian mercy. No monument for me.

6. And concerning what counts most, my departure from this world’s scene and my journey to meet the judgment and mercy of God: I would have so many, many things to say.

On the state of the Church: May she listen to a few of our words, uttered with seriousness and love for her.

Concerning the Council: May it be brought to a good climax and be executed faithfully. Regarding ecumenism: May the work of bringing together separated brothers proceed with much understanding, patience and great love, but without defecting from true Catholic doctrine.

Concerning the world: Do not think the Church can help it by assuming its thoughts, customs, tastes, but rather by studying it, loving it, serving it.

I close my eyes upon this sad, dramatic and magnificent earth calling once again still on divine kindness. I again bless everyone. Especially Rome, Milan, Brescia. A special blessing and greeting to the Holy Land, the land of Jesus, where I was a pilgrim of faith and peace.

And to the Church, to the most beloved Catholic Church, and to the whole of humanity, my apostolic blessing.

Then: Into your hands, O Lord, I commend my spirit.

PAULUS PP VI
Given in Rome, near St. Peter
June 30, 1965, third year of our pontificate.

Complementary note to my testament:

Into your hands, O Lord, I commend my spirit. My soul magnifies the Lord. Mary! I believe. I hope. I love. In Christ. I thank those who have done good to me. I ask pardon of those to whom I have not done good. I give peace to all in the Lord. I greet my dearest brother Ludovico and all my relatives and friends, and those who have welcomed my ministry. To all collaborators, thank you. Especially to the secretariat of state. I bless Brescia, Milan, Rome, and the whole Church with special charity. How lovely is your dwelling place, O Lord! May everything that is mine go to the Holy See. May dear Don Pasquale Macchi, my private secretary, see to providing for some remembrances and benefices and giving some memento among my books and objects to dear ones. I do not want a special tomb. Some prayers that God may be merciful. In you, O Lord, have I placed my hope. Amen, alleluia. To all my blessing, in the name of the Lord.

PAULUS PP VI

Castelgandolfo, Sept. 16, 1972, 7:30 am.

+++

Addition to the dispositions of my testament. I want my funeral to be very simple and I do not want any special monument. Some remembrances (benefices and prayers).

PAULUS PP VI
July 14, 1973.

Private and Public Catholic Mass?

I’ve struggled with the idea that Catholic worship is ever a private affair of the priest. A conversation with a friend has sparked this post. Our Catholic liturgical life bears the burden of always being a public event. We believe that holy Mass is an act of the whole Church hence, the regulations say, that a priest ought not to offer Mass “except for a just and reasonable cause” (GIRM 254). Even when we make the serious claim that the Communion of Saints and Angels are the only ones in attendance the Church Triumphate is present. Mass, the Divine Office and the sacraments are by nature public. So, it is inconceivable that the we could hold to such ideas that hold as ‘normal’ that there is a private Wedding ceremony, a private baptism, or a private funeral. Mass, the Divine Office and the sacraments are exercises of Christ’s work in the world and the Church’s ministry.

The General Instruction of the Roman Missal (GIRM) says, “Mass should not be celebrated without a minister or at least one of the faithful, except for a just and reasonable cause. In this case, the greetings, the introductory or explanatory remarks, and the blessing at the end of the Mass are omitted” (254).

There is a constant metaphysical sense of our Catholic worship. Thinking with the Church there are times when a priest, without a congregation and without a server (to represent the faithful) may offer Mass by himself. The Church teaches that every effort ought to be made to have a server make the responses and to keep the priest honest in following the rubrics, but there may be times when the priests needs to offer Mass only in the presence of the Angels and Saints. Remember, we do not hold that a priest owns the Mass for himself. Yet, we are also taught that a priest does not need a lay person for the proper celebration of the Mass. Traveling causes these tensions, or there is a need to offer Mass for a particular intention that needs immediate Divine assistance, e.g., the sick and dying, a special circumstance in society or church. A priest in a nursing home may offer Mass without a congregation. Bishops with a rare day free of public ceremonials may offer Mass privately from time to time. Jesuits, many monks and hermits frequently offer Mass in alone. All this seems to be contextualized by the Code of Canon Law that says, “This is true with respect to the liturgies celebrated by religious communities” (678,1). Ultimately, it is held by the Catholic Church that it is both licit and valid for a priest to offer Mass alone.

Still, what does it mean to have a public and private Mass in Church? What does the Church tell us?

With priests whose ministry is restricted, some are permitted to offer Mass privately, that is alone.  Since it is the Diocesan Ordinary that regulates the celebration of Mass and sacraments, the bishop ought to state clearly that Father so-and-so is only able to offer a “private Mass at which no member of the faithful is present.” The regulation ought not leave neither the priest nor the faithful wondering what the intent of the Ordinary is on such matters.

Private has two layers of meaning: 1) alone, and 2) with a small group in a non-public oratory like a chapel in a house of nuns, or a side chapel in a church.

Clearly, we define as a “private” a celebration of not having to be done behind locked doors. Rather there is no public service announcement in social media.

What we mean as “public” ought to be defined as a celebration of the sacred Liturgy that’s made known to the faithful so that they can freely participate. Redemptionis Sacramentum (2004) states that the “public exercise of divine worship” is that which “the faithful are accustomed to frequent” (23).

In Presbyterorum Ordinis, the Second Vatican Council teaches:

In the mystery of the Eucharistic Sacrifice, in which priests fulfill their greatest task, the work of our redemption is being constantly carried on; and hence the daily celebration of Mass is strongly urged, since even if there cannot be present a number of the faithful, it is still an act of Christ and of the Church (13).

“It is necessary to recall the irreplaceable value that the daily celebration of the Holy Mass has for the priest, be it in the presence of other faithful or not” (49).

Whatever the case, there is an intrinsic value of offering the sacrifice of the Mass. Priest, whatever the form, ought to pray a thoughtful and rubrically responsible in offering Mass.