- promote true, good and beautiful liturgy;
- promote liturgical reform and provide links to resources;
- express concerns about liturgical abuse (with a just a hint of or an attempt at humour);
- express thoughts about the Catholic Faith in the public square and, frankly, to push back against forces in society that have little respect for people of faith, authentic diversity and inalienable rights;
- defend the dignity of human life from conception to natural death;
- identify other Catholic blogs that herald orthodoxy and appreciate tradition.
YEAR B Gospel of St. Mark [ Daily Mass Readings CYCLE 1 ] Canadian Calendar [CLICK HERE] TEMPUS PASCHALE
A.I.M. ANALYSIS. INKLINGS. METACOMMENTARY.
Salve! The digital sacristy has many cabinets. Rummage around the premises as time or inclination permits.
III. MARY - ESCHATOLOGICAL ICON OF THE CHURCH
CCC972 After speaking of the Church, her origin, mission, and destiny, we can find no better way to conclude than by looking to Mary. In her we contemplate what the Church already is in her mystery on her own "pilgrimage of faith," and what she will be in the homeland at the end of her journey. There, "in the glory of the Most Holy and Undivided Trinity," "in the communion of all the saints," the Church is awaited by the one she venerates as Mother of her Lord and as her own mother.
On The Transcendentals of Being
We are not just material beings, but spiritual persons with a need for meaning, purpose, and fulfillment that transcends the visible confines of this world. This longing for transcendence is a longing for truth, goodness, and beauty. Truth, goodness, and beauty are called the transcendentals of being, because they are aspects of being. Everything in existence has these transcendentals to some extent. God, of course, as the source of all truth, goodness, and beauty, has these transcendentals to an infinite degree. Oftentimes, he draws us to himself primarily through one of these transcendentals. St. Augustine, who was drawn to beauty in all its creaturely forms, found the ultimate beauty he was seeking in God, his creator, the beauty “ever ancient, ever new.”—Sister Gabriella Yi, O.P.
On Human Dignity
CCC1700. The dignity of the human person is rooted in his creation in the image and likeness of God; it is fulfilled in his vocation to divine beatitude. It is essential to a human being freely to direct himself to this fulfillment. By his deliberate actions, the human person does, or does not, conform to the good promised by God and attested by moral conscience. Human beings make their own contribution to their interior growth; they make their whole sentient and spiritual lives into means of this growth. With the help of grace they grow in virtue, avoid sin, and if they sin they entrust themselves as did the prodigal son to the mercy of our Father in heaven. In this way they attain to the perfection of charity.
Friday, May 22, 2015
Thursday, May 21, 2015
Political fascism tends to include a belief in the supremacy of one national or ethnic group, a contempt for democracy, an insistence on obedience to a powerful leader, and a strong demagogic approach.
Spiritual fascism tends to include a belief in the supremacy of one's spiritual condition or practice, a contempt for authority, an insistence on the supremacy of one's conscience (formed apart from the Church's teaching), and a strong demagogic approach based on the primacy of feelings over facts and reason. Spiritual fascists feign humility and, when confronted with obvious contradictions between their words and actions, routinely engage in passive aggressive behaviour in an attempt to deflect or to suppress criticism.
In truth, there are only two kinds of people; those who accept dogma and know it, and those who accept dogma and don't know it.—G.K. ChestertonHilda's Story
Many so-called "contemplatives" have the audacity to claim a form of enlightenment while abandoning due deference to the authority of the Church. Too many practitioners of "Christian Meditation" or a similar practice (e.g., Centering Prayer) behave as if they possess a direct tie-in to the will of God. Their understanding of contemplation is far from what the Church has always taught, i.e., that true contemplation is a gift of the Holy Spirit not manufacturable by any technique. The same self declared "contemplatives" behave like mini-popes who feel answerable to no one but the god fashioned in their own image. Their choice of language exposes them as arrogant and dismissive of legitimate authority in the Church. They frequently express themselves with a vocabulary that could be described as neo-gnostic.
During the course of our conversation which began innocently enough with a brief foray into the subject of the divine mercy of God, Hilda claimed to have had a vision about Pope Francis prior to his elevation. She claims her vision was confirmed when Jorge Cardinal Bergoglio became Pope. I asked her whether or not she had shared her "vision" with a priest prior to the Pope's election? Her answer confirms more, perhaps, than she intended. She replied, "Oh no, I would never share a vision with a priest. Priests never understand." Never? As much as a response of disbelief or even dismissal by a priest/spiritual director might be frustrating or even bruising when we share our spiritual experiences, the guidance of a sceptical priest will more than likely help one avoid the temptation of pride. The risk of having one's experience judged to be a pious imagining is a reasonable risk to take if one considers the counsel might just help save one's soul. Better a wounded ego than to persist in a soul-threatening delusion.
Pride (superbia): one of the seven deadly sins.
I asked Hilda if she had a spiritual director who could help her discern whether her vision was authentic or not. She did not hesitate to say "I have God the Father as my spiritual director." Her flat out refusal to avail herself of an ordinary means of spiritual direction, as well as her rejection of the thought she should test the source of her visions, raised the obvious alarm bells. Perhaps she hasn't heard enough of the First Letter of John chapter 4, verses one to six. We should all pay attention to the counsel of John.
Beloved, do not believe every spirit, but test the spirits to see whether they are from God; for many false prophets have gone out into the world. By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God, and every spirit that does not confess Jesus is not from God. And this is the spirit of the antichrist, of which you have heard that it is coming; and now it is already in the world.Or, perhaps Hilda has chosen to hear only the latter part of the chapter from the same Letter and applied it to herself without what should be an obvious deference to the hierarchy of the Church to which authority is given in such matters.
Little children, you are from God, and have conquered them; for the one who is in you is greater than the one who is in the world. They are from the world; therefore what they say is from the world, and the world listens to them. We are from God. Whoever knows God listens to us, and whoever is not from God does not listen to us. From this we know the spirit of truth and the spirit of error.
After excusing myself from the confrontation, I immediately sought the counsel of a faithful confidant with whom I shared the factual content of the conversation. When I mentioned that Hilda claimed to have God the Father as her spiritual director and that she had no inclination to submit her experiences to any priest, the acquaintance speculated that there might be a remote possibility Hilda may have been granted a unique gift by God which required her not to share her experiences with a priest. Fair enough; benefit of the doubt.
Would the Lord counsel someone to avoid going before an authority of the Church (bishop, priest, deacon), a Church that He founded and to which He gave His authority to guide and guard souls? Possibly, but not likely. Hilda's entrenched aversion to deference to the legitimate authority of the Church raises some doubts, however, to the likelihood of such a divine restraint. It seems more likely that Hilda had/has fallen into pride and simply doesn't want to confront the possibility her visions might be something other than what she currently believes them to be. It might be said that her "visions" tend to reinforce some need for authority or personal power that she is not willing to submit or relinquish to anyone else, visions which she should submit to a priest "to test... to see whether they are from God... ."
Our Blessed Lady, when she appeared to Juan Diego Cuauhtlatoatzin, told him to go to his bishop. The bishop was initially dismissive. At Mary's direction, Juan somewhat reluctantly persisted. When the time came to verify her appearance so that the bishop would build a chapel, she provided the bishop with indisputable signs testifying to her person, signs which included roses out of season and the miraculous image imprinted on Saint Juan Diego's tilma (tilmàtli).
Taking the Lord's name in vain?
Hilda also lays claim to the gift of tears. Having witnessed authentic expressions of the gift of tears, I am not given to casually dismiss the action of the Holy Spirit. When "the gift" provides the bearer a strong awareness of his or her own unworthiness AND dependence on the mercy of God, which is to say humility not boastful pride for having received such a gift, then authenticity may be more likely than if the claimant displays the obvious contradiction of haughtiness for having been given such a gift. Furthermore, hyper-emotionalism (e.g., uncontrollable wailing or sobbing) does not confirm the presence of the gift of tears nor does mere emotionalism lend legitimacy to what people claim to experience as something of divine origin. One may very well be overwhelmed or overcome by a profound insight or feeling, but making a show of it probably excludes an experience as something other than mere emotional unloading.
Let's be clear, I am not making fun of Hilda, nor do I doubt her sincerity. Quite the opposite. However, her dismissal of the need for a priest-counsellor is, in this blogger's humble opinion, cause for serious concern. The peril of her situation is compounded by 1) her clinging to a rebellious attitude not atypical of others belonging to her generation and 2) her dismissal of the canonical ritual of the Church.
We must take seriously the counsel of Jesus our Master and Saviour who commands us to not judge the person, and Who also counsels us to find and remove the plank in our own eye first before attempting to remove the mote in our brother's eye.
Quid autem vides festucam in oculo fratris tui et trabem in oculo tuo non vides | aut quomodo dicis fratri tuo sine eiciam festucam de oculo tuo et ecce trabis est in oculo tuo | hypocrita eice primum trabem de oculo tuo et tunc videbis eicere festucam de oculo fratris tui.—St. Matthew 7:3-5
- Unless you sense a willingness to accept that all sons and daughters of the Church should obey the Magisterium, avoid confrontation with anyone who divides Christ from His Church. Entrust the person to God, and ask for wisdom to proceed in God's will.
- Pray for protection from the dangerous pride which infects the souls of many who claim to speak for God.
- Avoid those who claim to possess (charismatic) gifts of the Holy Spirit but deny any responsibility to evaluate those gifts to determine authenticity. Entrust to the truth of the Cross those who manifest haughtiness. Invite them to learn from the crucified Christ.
- Avoid self proclaimed prophets who refuse to submit their visions or prophecies to someone in authority in the Church for evaluation. Remind the proud or conceited that every faithful Catholic has the obligation to "test the spirits". The best forum in which to test experience is the safe harbour of the Church with the assistance of a priest-confessor.
- Run from the so-called Christian meditation movement(s) and embrace the tried and true spirituality of the Holy Rosary of the Blessed Virgin Mary.
The Word became flesh to make us "partakers of the divine nature": "For this is why the Word became man, and the Son of God became the Son of man: so that man, by entering into communion with the Word and thus receiving divine sonship, might become a son of God." "For the Son of God became man so that we might become God." "The only-begotten Son of God, wanting to make us sharers in his divinity, assumed our nature, so that he, made man, might make men gods."—CCC 460.
St. Thomas Aquinas, wrote:
Now the gift of grace surpasses every capability of created nature, since it is nothing short of a partaking of the Divine Nature, which exceeds every other nature. And thus it is impossible that any creature should cause grace. For it is as necessary that God alone should deify, bestowing a partaking of the Divine Nature by a participated likeness, as it is impossible that anything save fire should enkindle. Question 112, Article 1, Summa Theologica.
May we come to share in the divinity of Christ who humbled himself to share in our humanity.—Roman Missal, the Preparation of the Gifts.
Forgive us our trespasses as we forgive those who trespass against us.
If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal. And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing. If I give away all I have, and if I deliver my body to be burned, but have not love, I gain nothing.
I say to you that every one who is angry with his brother shall be liable to judgment; whoever insults his brother shall be liable to the council, and whoever says, ‘You fool!’ shall be liable to the hell of fire. So if you are offering your gift at the altar, and there remember that your brother has something against you, leave your gift there before the altar and go; first be reconciled to your brother, and then come and offer your gift.
Monday, May 18, 2015
Location, location, location.
The locus of the word of God is the altar of the Word: the ambo or lectern or pulpit. Indeed, the Word does come to meet His people, but He does so as word. The word delivered in the homily, if it be true to the Word, is sign enough of the Word of God, the Second Person of the Blessed Trinity. The word of God needs no gestural dramatics of an inordinate kind—gestural inflections of an intrinsic kind, perhaps—for the word to be planted in the ground of one's being.
The homilist need only provide himself as humble servant of the word of God, a servant who is also transparent to the Word Himself to deliver the seed to the congregation. He does not need to add excessive amounts of dung to grow the seed. Homilists should trust more in the Holy Spirit than verbal pyrotechnics to reach the people with the saving message of the Gospel. Thus, prayer must accompany the preparation, organization and delivery of the homily. Pray the homily as you preach the word of God! Be a priest of the Mass not a showman in a sideshow!
The Holy Spirit plants the seed of life, the Gospel, in the womb of the heart of every believer. The Holy Spirit prepares the home for Jesus Who waits to be invited into the bridal chamber of the human heart.
The priest is a midwife who helps bring to birth the word of God in the hearts and lives of the people of God. The midwife reminds the bearer of the Word how to maintain spiritual health by affirming a healthy diet of essential nutrients (Holy Scripture, the Holy Eucharist and the Sacrament of Penance) and necessary exercise (prayer, examination of conscience, fasting, corporal and spiritual works of mercy).
Dear fathers, our beloved priests, please do not draw attention to yourselves when preaching. The Mass is not a personal stage to draw attention to yourselves. A "boring" homily can be the most interesting kind if people are taught how to invest their attention to savour orthodox content. The glitz of a mellifluous or animated preacher who offers ear candy and flare merely adds to a cult of personality.