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.

Desiring the Holy Eucharist

I saw this photo on a friend’s FB page who indicated that it came from Fr John Zuhlsdorf (Fr Z). If you don’t read Fr Z’s blog, you ought to. As my friend Fr Chris said, “Would that all the faithful had such a desire and hunger for the Holy Eucharist!” Indeed. I wish I had the same intensity as Louis, the child in the shepherd’s arms.

That today on the Ordo of the Ordinary Form is the liturgical memorial of Saint John Mary Vianney (on the Ordo of the Extraordinary Form Vianney is venerated on August 8), the gift of this picture of Louis and Cardinal Burke opens a new door for my affection for the Eucharistic Lord. Perhaps you what you see emboldens your faith in the Eucharistic Presence.

The explanation of the image:

Louis [the child] was so sad that he couldn’t receive 1st Communion; he was in tears. When he said hi to Cardinal Burke, I explained to the Cardinal why he was sad and Louis just leaned into him and cried. His Eminence embraced him so lovingly and told him, “don’t worry, your first Communion will come soon enough!”

I love that Louis poured out his sorrow to him like the shepherd that Cardinal Burke is… so dear!

Saint John Mary Vianney, pray for us.
Saint Peter Julian Eymard, pray for us.

The Catholic use of incense

Catholics in many places these days dislike the use of incense. Most often it is a knee-jerk reaction to smell or other perceived “toxins” in the air. In fact, there are no toxins released. At the sight of a cold thurible loud coughing and carrying-on ensues. All the noise is, I suppose, is a passive aggressive way of telling the priest to put the thurible away. But laity (and some clergy) may be unaware of the reasons we use in incense in the worship of God.

I do not doubt for a second that some people have breathing issues. Asthma, COPD, lung cancer, etc are a regular diagnosis for some people. I have a friend who gives me the evil eye when she sees the smoke coming down the aisle. In one parish I heard someone saying that the use of incense there is only used for funerals. And I know that priests and servers have yet to find reasonable solutions in using incense. One safe way not to get into fighting match is to remove the smoking thurible from the sanctuary after it is used and bring it back when it is next needed.

Why is it that Catholics use incense?

The history of using incense in worship is long. Some scholars point to the ancient world of the Assyrians, the Babylonians and the Egyptians,  to ward off demons. At least this is one theory. The Israelites burned incense in Temple rituals, with their offerings of oil, grain, fruits and wine (Numbers 7:13-17). We also read in Torah that Moses erected an altar for the burning of incense at the entrance to the meeting tent where the Ark of the Covenant dwelled (Exodus 30:1-10).

Psalm 141 sings: “Let my prayer be counted as incense before thee, and the lifting up of my hands as an evening sacrifice!”

The minor prophet Malachi tells his people

From the farthest east to the farthest west, my name is honored among the nations and everywhere a sacrifice of incense is offered to my name, and a pure offering too, since my name is honored among the nations (1:11).

In the Book of Revelation, John writes that incense is used in the heavenly worship before the throne of God:

Another angel came in holding a censer of gold. He took his place at the altar of incense and was given large amounts of incense to deposit on the altar of gold in front of the throne, together with the prayers of all God’s holy ones. From the angel’s hand, the smoke of the incense went up before God, and with it the prayers of God’s people.

Hence, aromatic smoke signifies our prayers, which rise to heaven and to the ear of God. I happen to use different scents for different occasions: Mass at Christmas is not the same as at Easter or a funeral Mass or a Benediction rite.

Liturgical historians tells us that the Church’s use of incense had very clear points in history that incense was introduced and for what reasons; often it began when the bishop offered Mass and later use was extended to Mass offered by the priest. The Catholic use of incense is governed by the General Instruction of the Roman Missal (GIRM). The particular times when incense may be used during the Mass:

  • at the entrance procession;
  • at the beginning of Mass, to incense the altar;
  • at the procession and proclamation of the Gospel;
  • at the offertory, to incense the offerings, altar, priest and people;
  • at the elevation of the sacred Host and chalice of Precious Blood at the time of consecration.

If used at at the entrance procession and then at the preparation of the altar, the priest is directed to incense the Crucifix and/or the Paschal Candle (during Eastertide). At the Mass of Christian Burial, the priest incenses the casket as a sign of blessing, purification, prayer rising to God and of honoring the deceased. This final point, honoring the deceased, reinforces Catholic teaching that the person has certain dignity.

And if the Lauds and Vespers is prayed in a solemn manner, incense is used at the singing of the Benedictus and Magnificat. One last time you will smell incense used is at the Rite of Benediction of the Blessed Sacrament.

The gesture of incensing is a venerable and stable tradition of religion; it is a gesture that is not arbitrary. Moreover, it is a profound symbol and it ought neither to be ejected from the Liturgy nor from our experience of prayer. Often I would lite a small amount of incense for my personal prayer in my room because it helped me pray.  It aids the sensuality of worship of the Triune God; incense engages the powerful sense of smell which ought to trigger in us a greater experience of wonder and awe; it aids one’s sense of solemnity in worship.