Category Archives: Liturgy

How Considering Sedevacantism led me back to the Novus Ordo

I have recently “come out of the closet,” so to speak, that after 5 years of wavering I cannot accept the notion that Jorge Bergoglio is or ever has been the Vicar of Christ.
So that leaves the question: “What now?”
Many people have attempted to provide “plans” or “predictions” for worldly processes of “purifying” the Catholic Church–but that is only going to happen with direct, obvious intervention by God, whether it’s in the form of the actual Second Coming or the time period variously called the “new Pentecost,” the “Triumph of the Immaculate Heart,” “Eucharistic Reign of Christ,” etc.
As I have also been very open about sharing, I’ve been deeply shaken to my core not just by recent news headlines, which really aren’t that surprising to me except the depth to which we have been lied to by the hierarchy, but by personal events.  I was diagnosed with epilepsy, and since that diagnosis have read some very convincing arguments that most of the Bible and most of the apparitions and miracles that have given me confidence in Christ may have just been epileptic seizures.
And they make a good case. And every “But what about–” I think about comes from the Church, which has been lying to us  about all sorts of basic things.
So, trying to get my mind around all this stuff, I was reading a sedevacantist page last night, and much like C. S. Lewis applied the arguments atheists made against Christianity and applied them to atheism, I took home a few key points:
On the one hand, much of what sedevacantists see as heresy in the Vatican II era is really based on their own Jansenism and/or the Tridentine and Vatican I rejection of all but a few specific theological traditions and emphasis on Papal supremacy.
In spite of their own arguments for Jansenism, the sedes seem to hold that if they are wrong about the Papacy being vacant or the Mass being invalid, we’re saved by faith, so doing what they think is faithful to the True Church, even if they’re wrong, is better in their view than attending the Novus Ordo.  They do not seem to give the same benefit of the doubt to those who go to the so-called “Vatican II sect” in good conscience.
Then there was this point, which basically seems to be what sedes do to begin with:

Do not spend too much time trying to figure things out — it can lead to pride, vain curiosity, dangerous ideas, and a misplaced reliance on self rather than on God. In general, we are well-advised to seek after virtue rather than knowledge. Certainly we may suppose that living a holy prayerful life and seeking to be pleasing to God, cannot but hasten the day of Restoration.

So, if I should be relying totally on God, then shouldn’t I just do the basics in the most practical way possible?

On Obligation versus Obligation

I don’t know about you, but I don’t like “obligation.”  It’s my Asperger.  It’s my Americanism.  It’s my modernism.  But I balk at being required to do something.
I’ve been thinking a lot lately about the idea of “obligation” and the faith, and I thought I’d look up what the word actually means.  While today it means more a “requirement” or “responsibility,” it originally meant “pledge.”  Before that, it came from a Latin word for “binding.”  In one sense, an “obligation” binds the person to do it, but also binds one party to another.
St. Augustine’s oft-misquoted “dilige et quod vis fac” comes into play here.  “Dilige” is the root word for “delight” or “delicious,” but it’s also the root for “diligence.”  So while St. Augustine is misquoted as saying “Love and do as you will,” with “love” here meaning “follow your delights” (something St. Augustine quite obviously would not endorse), he really means “Love your duty from that that do as you will.”
This is really a functional definition of “obligation.”  It is always an act of love.  Socrates says he accepts the death penalty because he loves Athens too much to be exiled.  The patriot loves his country so much he offers his life in military service, which involves obligations.  The student has an obligation to study, but if she loves learning, the obligation is easier.
I have obligations to my body.  I have had to drastically adjust my diet and lifestyle since epilepsy was added to my list of ailments last month.  Out of love for my family, I fulfill the obligations of my new condition, whether I really desire them or not.
I have obligations to my children.  Some are difficult.  Some are enjoyable, but I do all of them because I love my children.
I have obligations to my wife.  I keep those obligations because I love her.  Some of those obligations are tedious, like chores, while others are more pleasurable.  But they’re still obligations.  One of the things Natural Family Planning teaches about marriage is how to make love when one doesn’t feel like it: it’s an obligation.
Thus, when we speak of obligations in the Church, or even not obligations but “requirements” of devotions, the purpose is not to be legalistic as such: it’s to provide a tried and true guideline for building a relationship with Christ.  Just as hugging and kissing daily strengthen a marriage, so prayer and certain practices strengthen our relationship with God.  Sure, I could skip checking for discount flowers at the grocery store, but when I bring my wife flowers, she feels loved and I grow in love for her from that appreciation.  Sure, I can skip my Rosary, but when I give Jesus and His Mother that spiritual bouquet, they feel loved, and I grow in love for them.
Studies show that married couples should make love at least once a week, on average, to feel happy and fulfilled in their marriages.  That, again, can be an “obligation” if one or both isn’t “in the mood,” or especially if they have to schedule a time, and if legitimate impediments exist, they are usually stressful situations that will either strengthen or weaken the marriage depending on how they’re handled: do the couple turn to each other or away from each other?.
Similarly, frequency of Confession and Communion builds our bonds to Jesus Christ.  It’s an “obligation” because it binds us to Him.  We should receive the Sacraments because we love Jesus.  Sometimes, the experience can be full of spiritual consolation.  Sometimes, it can be dry.  Sometimes, we receive indicators that we need to improve our relationship with Christ.  And as with marriage, when crises, however frequent or infrequent, impede us from coming to Him Sacramentally, do we turn to Him for help or away from Him?

“Is it the End or the Beginning?” David Lynch and George Lucas, Pt 3 (of 3?)

I have had more thoughts about the mystery of Twin Peaks the show itself, but I wanted to explore another thought I’ve been having all season, regarding the nature of “art” versus “entertainment,” and the tension of the “artist”/”entertainer.”

david-lynchSteve Granitzf

It is one thing to consider oneself an “artist” and produce work to express oneself and whatnot, without concern for profit.  Even so, if you’re going to “express yourself,” you still need to use symbols that people understand.   On the other end of the scale is the “entertainer,” who uses talent strictly to amuse audiences and make money.  There is little reason to look on each other with mutual disdain.  But most creative types, whether artists, writers, musicians, or filmmakers, operate somewhere in between, and when one operates in a mass market context, there is a certain contract at work between creator and audience.  A few weeks ago, I found a blog that a younger viewer wrote several years ago, discussing how Lynch was known for completely rejecting the principle that he owed anything to audiences, and while some say that makes him a “great” director, this lady argued (and I’d agree) that that ultimately makes him a bad director.

In the 1980s, give or take, there were four great young cartoonists who often get compared to one another in terms of their impact and the extent to which they followed Charles Schulz as role models: Jim Davis, Berkeley Breathed, Gary Larson and Bill Watterson.  Davis is often used by critics, fans and other cartoonists alike as the embodiment of a “sell-out”: he embraced commercialism and licensing early on.  While Charles Schulz took years before he began licensing Peanuts and allowing the animated spin-offs, which he carefully supervised, Davis recognized Garfield as a cash cow (cash cat) and cashed in, maintaining a similar legal control to that which Schulz enjoyed but generally allowing a great deal of flexibility..  On the other extreme was Watterson: who introduced the world to Calvin and Hobbes in 1985, consistently refused merchandising or animation, and suddenly retired after 10 years, saying he’d said all he needed to say and becoming something of a reputed recluse (though those who know him say he just kept such anonymity in his career that no one knows who he is when he’s out and about), occasionally popping up for guest stints at other comics or writing a public message here and there.

 

Somewhere in between is Breathed, who has “retired” several times–Bloom County became Outland originally so he could do Sunday’s only and supposedly have more creativity; Outland became Opus as he reverted back to form but still wanted to keep an episodic format.  And a few years ago, he made another comeback, reviving Bloom County as a webcomic posted at his leisure, sometimes in color, sometimes B&W, sometimes a mix, and exploring whatever topics he wants unencumbered by the constraints of syndicates and newspapers.  Breathed, like Davis, embraced, and continues to embrace, merchandising but kept more creative control and, other than one or two outings, has never embraced animation.  He’s also explored screenwriting and children’s literature.

I see a certain parallel at work in the directorial careers of George Lucas and David Lynch.  Both are known as young directors who showed promise straight out of film school in the 70s.  Both are known for exploring New Age/Neo-Gnostic/Pseudo-Eastern mysticism/philosophy in their works.  Indeed, David Lynch was almost the director of Return of the Jedi.  However, many critics and fans might balk at the comparison, since Lucas is to Lynch as Davis is to Watterson.  My own critique of my own analogy would be that Watterson at least made a creation that people could understand beyond a select subgroup of a subgroup that probably all share the same MBTI type.

Lucas made his name, and his fortune, very early on as a master of licensing.  In  his initial agreement with 20th Century Fox, in fact, he got himself licensing rights that the studio didn’t think were worth anything–few movies before Star Wars were adapted into toys, or had hit soundtracks or had spin-off novels and comic books.  Much like the older office product and computer companies that passed on Apple and Microsoft, Fox passed on the merchandizing rights to one of the first true blockbusters, making Lucas a billionaire.

However, the success of Star Wars came from collaboration: Gary Kurtz, Lawrence Kasdan, and studio executives took Lucas’s initial ideas and shaped them into the franchise as we know it.  A few years back, the earliest known script was adapted into a comic book series called The Star Wars, and showed Lucas’s original treatment to be far closer to a blend of the original trilogy and what became The Phantom Menace.

Many years ago, I read an observation somewhere online that “Ewoks were the first sign of genius turned to insanity.”  Except maybe Lucas always was insane–it was the collaboration and “studio interference” that made him look like a genius.  The more power he achieved, the more autonomy he achieved as a producer and director, and the more audiences rejected his “vision.”

On the other side is Lynch, who was never that commercially successful but directed a few slightly more mainstream pictures like Dune and The Elephant Man (if one can call either of those mainstream), while producing “arthouse” films (few of which I’ve seen or been able to make it all the way through without significant muting and FFing).

Lucas used his financial empire to free himself from “studio interference.”  Lynch used his “artistic reputation” and “devoted fanbase” to somehow con studio after studio into funding his projects until a series of commercial failures made him more or less go into retirement, and when CBS/Showtime came knocking about reviving Twin Peaks after fans demanded a follow up to “I’ll see you again in 25 years,” he notoriously fought for more money and more time to “tell his story,” then didn’t tell much story at all.

So “Lynchians” tell us that Twin Peaks would have been a much better show if the network hadn’t interfered with “Lynch’s vision.”  Supposedly, Lynch and Frost never intended for Laura Palmer’s killer to be revealed, though they always intended for it to be her father, though it’s also unclear if they ever had any intention or understanding of how long the show would last.  Many people blame the sharp ratings decline in the latter part of Season 2 on the fact that Lynch had little to do with it, but some of the writers and directors involved with the show at that point say they were still following his orders on a lot of things.  However, as some have pointed out, the show’s creators made a huge error in not building enough interest in the ensemble. Laura Palmer was supposed to be a MacGuffin, but she ended up being the only character most people cared about.  If they had to use the “unsolved murder” conceit to keep people tuning in, they weren’t doing a very good job.

Ironically, though it was months from our perspective, on the show’s timeline, with every episode corresponding to approximately a day, the murder of Laura Palmer was solved in little lesson than a month.  Given how long murders and disappearances often go unsolved in real life, particularly headline grabbing cases like JonBenet Ramsey, a month was relatively fast, and the notion of the unsolved crime–which other shows handled with slightly more success later–was an interesting spin.

Merely doing something “different” does not make something “art.” Indeed, T. S. Eliot, to whom I just yesterday compared Lynch and have done in the past, argues that art requires doing something different in the bounds of what’s come before.  A lot of what seems “weird” or “different” in Eliot is that he’s writing of modern urban life the way the Romantics wrote of country life or of the past.  He twists traditional metaphors and uses fragments of literary quotations and allusions he expects his readers to be familiar with.  To the extent that he works, Lynch does some of that, but more often than not he seems to turn conventional techniques so far upside down as to be unrecognizable.

But as I’ve argued many times, much of what makes Twin Peaks is hyper-realism.  The oft-maligned storyline of Ben Horne thinking he’s a Confederate general is a slightly exaggerated depiction of what happens in real life: when white American men feel defeated by society, they relive the Civil War.

Nevertheless, the other part of it is that Lynch creates a world that operates according to the principles of his belief system, and that’s where people say “It’s weird.”  David Bowie’s Philip Jeffries getting reincarnated as a coffee percolator seems strange, but is that any stranger than a dead person getting reincarnated as a carpenter ant, or as the fish that Pete Martell found in his teapot? Is Philip Jeffries the fish in the teapot?  Shirley Maclaine got criticized by people who speak fondly of their jumbled pop understanding of Hinduism and Buddhism for saying that Holocaust victims were being punished for sins they committed in past lives, but that’s what karma is, according to Hinduism.  Similarly, Lynch is drawing from a lot of disparate non-Western ideas that are collectively Gnosticism, and when viewers balk, I think they’re balking at the inherent flaws of the Gnostic world view when presented without the usual corporate filters.

What most people find appealing in Star Wars and Twin Peaks is the extent to which, by authentically expressing the Gnostic worldview, they express the rays of Truth in Gnostic/New Age/Neo-Platonic/Buddhist thinking.  Where they start to get uncomfortable is precisely where those worldviews diverge from Christianity.

This is another parallel of art and liturgy.  It’s said that traditional liturgies can be reverent when said by sinners because they were written by Saints, but the Ordinary Form is only referent when offered by Saints because it was written by committee.  In the arts, committees can take bad ideas and make them into better art, or they can take good ideas and make them into bad art.  Artistic freedom only creates true success if the artist is, if not necessarily a Saint or even a Christian, he or she at leawst tries to operate with Truth.

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On Cult and Culture

The problem with “Culture Wars” is we don’t know what culture *is*.  If we truly want to win back souls to God and the Natural Law, we must do it through redeeming the culture itself.

Chesterton says that the history of Western civilization is a conflict between three worldviews: the Greco-Roman, Judeo-Christian and atheistic-nihilistic. He illustrates this with a parable of a people on an island who worship the sun. They build a round, mathematically perfect, temple. Over time, they come to understand God as transcendent of Nature and nature as corrupt, dangerous and not quite so perfect as they previously thought. So they add a spire to their temple, pointing to the sky, and gargoyles to the outside to show that the world is dark and scary but there is hope in Heaven. Over time, they lose their faith in God completely and create a temple of complete grotesque to demonstrate it: they take away the spire and replace all the gods and saints with more gargoyles.

Chesterton saw 100 years ago what the Twentieth Century was producing and has produced in spades since.

These threads can be seen in smaller amounts in each major historical period and each particular Western civilization’s history.  Generally, though, the Greeks and Romans produced art and literature which saw both nature and the gods as orderly and beautiful.  Their dramas reflected the need to return to order when civil order was disrupted.

The so-called “Dark Ages” produced literature, art, music and architecture focused entirely on God, and human beings who were flawed in an immoral world.  This was the period of Gothic architecture: terrifying and imposing on the outside; uplifting and glorious inside.

The Renaissance saw a general return to the classical worldview.  The visual arts became less stylized by the rules of iconography and more stylized by a desire to reflect human perfection as understood by the ancients.  Music was made a bit more complicated than the simple, utilitarian chant of the Middle Ages, reflecting the Classical understanding of music as a form of mathematics.  Architecture was not directly classical per se but some Greek aspects were returned to architecture.  The greatest Renaissance writers drew from classical mythology or the rules of classical drama.

Then the 17th century brought a Puritan flair to the visual arts, while music focused on God.  Thus, Bach could say everything he wrote was a prayer–because even instrumental music was understood to express a code that, like a Gothic cathedral, raised the soul up towards God.

The 18th century saw the period we call “classical” or neo-Classical: architecture that was mathematical and balanced, per Greek principles as then understood.  The visual arts, like those of the Renaissance, evoked classical norms.  Pagan imagery began to be revisited.  Music was more strongly mathematical and less otherworldly.

Then came the period we call Romantic.  Interestingly, C. S. Lewis considered Jane Austen as the last truly Western author.   The Romantic (i.e., “of Rome”) period in Protestant Europe involved a quest for the “past,” but it was a blend of the “Past” of paganism as well as the “past” as well as a fascination with Catholicism and the purported tendency of people in “Romance” (i.e., Latinate) countries to engage in lots of adultery and fornication, lending to the terms “Romance” and “Romantic” becoming associated with affairs of the heart rather than a group of cultures.  Interestingly, this is the same time the term “Latin America” was coined as a way to unite French, Spanish and Portuguese colonies against the new United States and the remaining British colonies.
Literature evoked the beauty of nature as well as the quest for God.  It also evoked a fascination with the creepy old buildings, the mysterious Catholic past (now thoroughly ensconced in the Protestant imagination as a form of pagan witchcraft, masquerading as “Christianity”) and thus gave us the term “Gothic” as no longer meaning a style of religious art and architecture coming from Germany but now a form of “Romance” focusing on the grotesque and even macabre.

After the Romantic period there was a general shift towards nihilism, which is what Lewis gets at in “De Descriptione Temporum” when he says the above about Austen.  Someone once said that “music died with Nietzsche’s God.”

Romanticism gave way to “Realism,” which still had a bit of the Gothic hope in its negative portrayal of life, but that quickly gave way to the gargoyles of “Naturalism” in art and literature.  Music came to be atonal and discordant.

This is why simple worldliness of much “contemporary” music, like that of modern art and architecture, is ill-fitting the grandeur of God.  Though the attempt to redeem the modern world has its place, slapping “God” and “morality” onto otherwise postmodern literature and music is like Chesterton’s islanders, after burying their temple in gargoyles, saints and angels on top of the gargoyles rather than getting rid of the gargoyles.

Vegetables and Grace

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Grace is received according to the mode of the receiver.

So are vegetables.

Some people naturally love vegetables. Most people don’t.

Most people love a few particular vegetables. For me, my favorites are broccoli and spinach, which I’d eat an entire package of on my own if I could but I take Coumadin so I’m only allowed to eat small amounts of them. Ironically, a few months ago I ate a whole bag of broccoli by myself and sent myself to the ER with a clot.

If we don’t have any desire to eat vegetables, we need to have our desires adjusted before we can eat them.

If we grow up eating vegetables, it is easier to love them as an adult. Often, if we grow up eating both, or having our vegetables coated in twinkies, as someone recently suggested, then we are really being taught that vegetables are not desirable.

If we have a desire to eat vegetables but a greater desire to eat junk food, we might eat *some* vegetables but not all the vegetables that are being served to us because we spoiled our dinner by filling up on junk food.

If we fill up completely on junk food, we have no room for vegetables.

So it is with grace.

Our Father in Heaven is offering us a smorgasbord of spiritual vegetables. Our Lady of Victory told St. Catherine Laboure that the precious stones falling from her hands on the Miraculous Medal–the stones which Mel Gibson symbolically has her casting to the earth in The Passion of the Christ, are the graces that go to waste because people aren’t willing to receive them.

Original sin and concupiscence are such that most of us are disinclined to accept His Grace.

Some people are born more naturally receptive to grace.

Some people are born with an inclination to particular graces from God, rather than having a well-balanced spiritual diet, gorge themselves on one kind of grace to the detriment of their overall spiritual life (such as a preference for Scripture or a particular devotion, a scrupulous devotion to COnfession, fasting excessively, doing charitable works without prayer, etc.).

Some people are raised in holy homes and taught to shun the world.

Some people are raised by holy parents who try to teach them the right way, but the enemy sows his seeds of spiritual junk food anyway, and the parents themselves don’t realize the subtle ways they’re teaching that God is second in their lives or that faith is not desirable in itself.

Most people don’t even try to accept God’s grace, and if they try, they get their souls so full of sin that they can’t, and they need to get that out of their systems, one way or the other, before they can take in the graces God is trying to offer them.

On “Belief” and “Believing”

“It’s that time of year . . . ”
If you tell me you’re going to go win a marathon, and I say, “I believe in you,” what am I saying?
Am I saying, “Yes, I do believe you’re real.  You go on existing”?
Or am I saying, “I have confidence that you can achieve this difficult feat”?

Why do we do the same with God?

Scripture takes for granted that God exists.  Belief in God is, rather, about confidence that He would do what He says.

This problem is compounded by the “Santa Claus” question.  My kids were smarter than I was.  They could tell from all the disparate accounts–even in Rankin and Bass specials–that something was amiss in the pop culture narrative.  My wife always worried about people who equate “belief in God” with “belief in Santa,” so we told them the truth from the beginning: St. Nicholas is a real person who lived on earth, and performed many acts of charity and many miracles in his earthly and heavenly lives.

He saved three girls who were going to be sold into slavery by tossing three bags of money into their home at night to pay off their father’s debts.  For this, he is the patron saint of pawnbrokers (the pawn broker symbol is the three bags of coins from St. Nicholas).

He is said to have miraculously flown to a sinking ship.  Thus he is associated with flight and is a patron of sailors.

In the middle ages, people would commemorate his feast by anonymously giving to the poor and saying the gifts were from St. Nicholas.

Ironically, Protestants who thought devotion to Saints was “too pagan” changed it to the Christ Child bringing gifts of Christmas (Krist Kinder, or Kris Kringle), or else the very pagan figure of Father Christmas, all of which got merged in the US to the figure of “Santa Claus,” greed and commercialism personified in the guise of generosity.

Contrary to Peter Pan, simply insisting you believe doesn’t make something happen-that’s Gnosticism. Something is either real, or it isn’t.  You can “believe” the Earth is flat, or that the moon is made of green cheese.  Insisting otherwise isn’t going to change the facts of what the earth and the moon really are.

You can “believe” that God doesn’t exist.  You can “believe” God exists.  However, your belief has no bearing on reality.  Either He does, or He doesn’t.  Belief if it applies to questions of objective truth at all, applies to our assent to the truth, not to whether it *is* true.

“What God’s Son has told me, take for truth I do: Truth Himself speaks truly, else there’s nothing true.”

It annoys me when we say things like, “For us, the Eucharist is the Body, Blood, Soul and Divinity of Christ” or “We believe that Mary was preserved from all stain of sin from the moment of her conception,” and mean, “For us, Santa Claus is a magical being who lives at the North Pole,” or “We believe that the Easter Bunny brings eggs.”

Yes, it is “for” us, teleologically speaking, but it is not “for us” versus “for you.”  The Eucharist *is* the Body, Blood, Soul and Divinity of Christ.  It’s not “just a symbol.”  It doesn’t *stop* being the Body, Blood, Soul and Divinity of Christ because you think otherwise.

The Immaculate Conception is a question of historical reality.  I can believe or not believe in the testimony, the evidence and the logical arguments that Mary was preserved from all stain of sin.  It does not cease to be an historical fact if I choose not to “believe it.”  Similarly, my belief doesn’t make it real if it didn’t actually occur.

 

Our Lady of Mt. Carmel, Evening Prayer II

If you are a brother or sister in Carmel, or a member of a parish or town named for Our Lady under this title, happy Solemnity of Our Lady of Mt. Carmel! If you are not, happy optional memorial! (A little humor)

You can find the Carmelite “Propers” (the parts of the Liturgy of the Hours specific to different feasts; as opposed to the Ordinary and the Commons) at this site http://carmelcanada.org/liturgy/office.pdf.
If you can find a way to access the site, please make a donation to them for their service. It is a tragic injustice that the liturgy, which is supposed to be the common prayer of the Church, is copyrighted. I understand in one sense why, but I wanted to provide a convenient blend of the texts, since, though praying online is helpful, flipping between screens or apps can be distracting and cause things to refresh.
So I’ve provided links to different sites, and reflections on each passage to fall under “fair use,” while providing a guide to deeper prayer. Again, please donate to the people who provide these great services for free.

God, come to my assistance.
Lord, make haste to help me.
Glory be to the Father, and to the Son, and to the Holy Spirit.
As it was in the beginning, is now, and will be forever. Amen.

[Hymn]

Flos Carmeli, vitis florigera,
Splendor cæli, virgo puerpera, singularis.
Mater mitis sed viri nescia
Carmelitis esto propitia, stella maris.
Radix Iesse germinans flosculum
Hic adesse me tibi servulum patiaris.
Inter spinas quæ crescis lilium
Serva puras mentes fragilium tutelaris.
Armatura fortis pugnantium
Furunt bella tende præsidium scapularis.
Per incerta prudens consilium
Per adversa iuge solatium largiaris.
Mater dulcis Carmeli domina,
plebem tuam reple lætitia qua bearis.
Paradisi clavis et ianua,
Fac nos duci quo, Mater, gloria coronaris.

Ant. 1 I am the Handmaid of the Lord. Let it be done to me as you have said.”
Psalm 122I rejoiced when I heard them say: “Let us go to God’s house.” And now our feet are standing within your gates, O Jerusalem. Jerusalem is built as a city strongly compact. It is there that the tribes go up, the tribes of the Lord. For Israel’s law it is, there to praise the Lord’s name. There were set the thrones of judgment of the house of David. For the peace of Jerusalem pray: “Peace be to your homes! May peace reign in your walls, in your palaces, peace!” For love of my brethren and friends I say: “Peace upon you!” For love of the house of the Lord I will ask for your good. Glory to the Father, and to the Son, and to the Holy Spirit: — as it was in the beginning, is now, and will be for ever. Amen. – See more at: http://divineoffice.org/xmas-0101-ep2/#sthash.vQumIqyC.dpuf

How does this speak to us as Brothers (and Sisters) of Our Lady of Mt. Carmel?

Ant. 2Mary heard the word of God and kept it; she pondered it in her heart.
Psalm 127
If the Lord does not build the house, in vain do its builders labor; if the Lord does not watch over the city, in vain does the watchman keep vigil. In vain is your earlier rising, your going later to rest, you who toil for the bread you eat, when he pours gifts on his beloved while they slumber. Truly sons are a gift from the Lord, a blessing, the fruit of the womb. Indeed the sons of youth are like arrows in the hand of a warrior. O the happiness of the man who has filled his quiver with these arrows! He will have no cause for shame when he disputes with his foes in the gateways. Glory…
See also http://www.athanasius.com/psalms/psalms5.html

this is one of my favorite Psalms. It speaks particularly to the vocation of the secular, but also to the spiritual fatherhood and motherhood of the Friars and Nuns. The first historical Carmelites were former soldiers who laid down their physical arms for spiritual warfare. The Scapular is both our shield and our token from Our Lady.

Ant. 3The Apostles were constantly at prayer together, with Mary, the Mother of Jesus.
Canticle – See Revelation 19:1-7
Alleluia.
Salvation, glory, and power to our God:
(Alleluia.)
his judgments are honest and true.
Alleluia (alleluia).

Alleluia.
Sing praise to our God, all you his servants,
(Alleluia.)
all who worship him reverently, great and small.
Alleluia (alleluia).

Alleluia.
The Lord our all-powerful God is King;
(Alleluia.)
Let us rejoice, sing praise, and give him glory.
Alleluia (alleluia).

Alleluia.
The wedding feast of the Lamb has begun,
(Alleluia.)
and his bride is prepared to welcome him.
Alleluia (alleluia). Glory…

See also http://www.liturgies.net/Liturgies/Catholic/loh/mary/eveningprayerii.htm
How are we preparing ourselves to welcome our spiritual Bridegroom?

A Reading from the Letter to the Galations (4:4-6)

4 But when the fullness of time had come, God sent his Son, born of a woman, born under the law, 5
to ransom those under the law, so that we might receive adoption. 6 As proof that you are children,* God sent the spirit of his Son into our hearts, crying out, “Abba, Father!” 7 So you are no longer a slave but a child, and if a child then also an heir, through God. See http://www.usccb.org/bible/galatians/4

To be brothers of Our Lord, we must humbly accept the mantle of obedience, as He did.

Responsory
I will cry out with joy to the Lord;
my soul will rejoice in my God.
–I will cry out with joy to the Lord;
my soul will rejoice in my God.
For he has clothed me with the garment of salvation and robed me in a mantle of justice.
–My soul will rejoice in my God.
Glory to the Father, and to the Son, and to the Holy Spirit
–I will cry out with joy to the Lord;
my soul will rejoice in my God.
“Receive, my beloved son, this habit of your Order. This shall be to you and to all Carmelites a privilege, that whosoever dies clothed in this shall never suffer eternal fire.”

Canticle of Mary
Ant. Today we received the Virgin Mary as our mother. Today, she has taken pity on us. Today, all Carmel rejoices in the solemnity of the Blessed Virgin, whose name we bear.

My soul proclaims the greatness of the Lord; my Spirit rejoices in God, my Savior, for He has looked with favor on His lowly servant. From this day forward, all generations will call me blessed, for the almighty has done great things for me, and holy is His Name. He has mercy on those who fear Him in every generation. He has shown the strength of His Arm; He has scattered the proud in their conceit. He has cast down the mighty from their thrones and has lifted up the lowly. He has filled the hungry with good things; the rich He has sent away empty. He has come to the help of His servant, Israel. For He has remembers His promise of mercy, the promise He made to our fathers, to Abraham, and his children, forever. Glory . . .

The privilege of the Scapular is neither a symbol nor a superstition, but to die clothed with the Scapular, the garment of work in a religious habit, is to die doing God’s work.

As we honor the holy Holy Mother of God, under whose name and patronage we live, let us pray with confidence to Christ our Lord and say:
Through the intercession of the Mother of Carmel, hear us, O Lord.

You said, “Blessed are the poor in spirit for theirs is the kingdom of Heaven”;
–may we stand with Mary among the poor and humble of the Lord, so that you may be our only wealth.
Through the intercession of the Mother of Carmel, hear us, O Lord.

You said, “Blessed are the pure in heart, for they will see God”;
–in following the Immaculate Virgin may we come to live that purity of heart which makes us eager to see the Father’s Face.
Through the intercession of the Mother of Carmel, hear us, O Lord.

You said, “Blessed are those who have not seen, and yet believe”;
–with Mary at our side, may we never cease to trust in the love You have for us as we journey in this night of faith.
Through the intercession of the Mother of Carmel, hear us, O Lord.

You said, “You ought to pray always and never lose heart”;
–teach us to pray like Mary, treasuring Your Word in our hearts and proclaiming it in our lives.
Through the intercession of the Mother of Carmel, hear us, O Lord.

You said, “A new commandment I give you; love one another as I have loved you”;
–united in heart and mind, may we be ready to spend our lives for our brothers and sisters and share with Mary in Your work of redemption.
Through the intercession of the Mother of Carmel, hear us, O Lord.

Dying on the cross, You said to John, and through him to all disciples, “Behold your Mother”;
–may all those who trusted in Your everlasting mercy [especially ____] rejoice one day with you and Mary in our Father’s house.
Through the intercession of the Mother of Carmel, hear us, O Lord.

Here list your own intentions.
Through the intercession of the Mother of Carmel, hear us, O Lord.
Our Father .. . .

Prayer
Lord God, You willed that the Order of Carmel should be named in honor of the Blessed Virgin Mary, Mother of Your Son. Through her prayers, as we honor her today, bring us to your holy Mountain, Christ Our Lord, Who lives and reigns with You and the Holy Spirit, one God, forever and ever. Amen.

May the Lord bless us, protect from all evil, and bring us to everlasting life. Amen.


St. Michael, the Archangel, defend us in battle. Be our defense against the malice and snares of the Devil. May God rebuke him, we humbly pray, and do thou, O Prince of the Heavenly Host, by the Power of God, cast into Hell Satan, and all the other evil spirits, who prowl through the world seeking the ruin of souls. Amen.

Click here for my Litany to Carmelite Saints

I hate “stewardship talks”

They’re usually given by older couples, by people in upper middle class careers, or by people whose careers provide room for a higher paying contract, more money for more hours, etc., not by young families on fixed incomes who run a deficit every month.

It seems like, when I set about actually tithing, the car breaks down, or there’s some other emergency that comes up.

After rent, utilities, monthly medications and supplies, and whatever breaks down, etc., we basically have to divide my disability check for the month’s food, gasoline and entertainment: $40 per day for six people in a 15 year old handicapped accessible van that gets 12-15 mpg, all with dietary needs. 

We have finally found the faith community we’ve been seeking our entire marriage: traditional in liturgy, orthodox in theology, but welcoming and active.  I’ve been drawn to it for many years, actually. It’s one of the reasons I even moved to the Augusta area, but various issues prevented us becoming active members till this past year.

We want St. Ignatios of Antioch Melkite Catholic Church to be our parish for life, but the small parish is struggling.  It’s a small church with about twelve pews and a small attached hall.  There are some who attend because it’s their neighborhood Catholic church.  There are some families, like ours, and many older parishioners.  It has the internal tension and politics of any parish, but for the most part, people work past that stuff.

Nevertheless, because of the size and location, only so many people can attend Divine Liturgy at the present location.  Our pastor has been talking about trying to find a bigger church, to hopefully attract more people and give space for those who want to come but can’t find parking, but the parish is running a deficit as it is.

On an average Sunday, we get as many as 80 people, if you count folding chairs.  Reduced to heads of households or single adults, though, that’s probably more like 20 people, at most, who can give.

So, even if it means reducing my personal food budget to $2 a day instead of $3, I’m going to figure out how my family can do better with our contributions.  And we’re trying to figure out ways we can help raise money for the parish.

If you regularly or occasionally attend St. Ignatios, please consider offering a bit more of your proverbial “time, talent or treasure.”  If you don’t live in the area but are concerned about preserving traditional liturgies in general or Eastern Catholicism in particular, please donate.

If you live in the Augusta area, and you’re looking for a church community, or are curious, whether you’re Catholic, Orthodox, Protestant or non-Christian, please come visit us  on Sunday morning: Orthros (Morning Prayer) is 9-10 AM.  Divine Liturgy is 10 AM till usually about 11:30, after which is a potluck brunch and fellowship.

You can donate via the Eparchy (Diocese) of Newton’s website, or mail a check to the parish.

1003 Merry St., Augusta, GA, 30904

706-738-9388

http://www.melkite.net

I just don’t know what “I believe in” anymore

Growing up, it was tough enough keeping straight the Nicene Creed (1971 translation):

We believe in one God, the Father, the Almighty,
maker of heaven and earth, of all that is seen and unseen.
We believe in one Lord, Jesus Christ, the only Son of God,
eternally begotten of the Father,
God from God, Light from Light, true God from true God,
begotten, not made, one in Being with the Father.
Through him all things were made.
For us men and for our salvation he came down from heaven:
[bow during the next two lines:]
by the power of the Holy Spirit
he was born of the Virgin Mary, and became man.
For our sake he was crucified under Pontius Pilate;
he suffered, died, and was buried.
On the third day he rose again in fulfillment of the Scriptures;
he ascended into heaven and is seated at the right hand of the Father.
He will come again in glory to judge the living and the dead,
and his kingdom will have no end.
We believe in the Holy Spirit, the Lord, the giver of life,
who proceeds from the Father and the Son.
With the Father and the Son he is worshipped and glorified.
He has spoken through the Prophets.
We believe in one holy catholic and apostolic Church.
We acknowledge one baptism for the forgiveness of sins.
We look for the resurrection of the dead,
and the life of the world to come. Amen.

and Apostles Creed:

I believe in God,
the Father almighty,
Creator of heaven and earth,
and in Jesus Christ, his only Son, our Lord,
who was conceived by the Holy Spirit,
born of the Virgin Mary,
suffered under Pontius Pilate,
was crucified, died and was buried;
he descended into hell [or “the dead”];
on the third day he rose again from the dead;
he ascended into heaven,
and is seated at the right hand of God the Father almighty;
{from there [thence?]} he will come to judge the living and the dead.
I believe in the Holy Spirit,
the holy catholic Church,
the communion of saints,
the forgiveness of sins,
the resurrection of the body,
and life everlasting. Amen.

Then I tried to learn the Nicene Creed in Latin:

Credo in unum Deum,
Patrem omnipoténtem,
Factórem cæli et terræ,
Visibílium ómnium et invisibílium.
Et in unum Dóminum Iesum Christum,
Fílium Dei Unigénitum,
Et ex Patre natum ante ómnia sæcula.
Deum de Deo, lumen de lúmine, Deum verum de Deo vero,
Génitum, non factum, consubstantiálem Patri:
Per quem ómnia facta sunt.
Qui propter nos hómines et propter nostram salútem
Descéndit de cælis.
Et incarnátus est de Spíritu Sancto
Ex María Vírgine, et homo factus est.
Crucifíxus étiam pro nobis sub Póntio Piláto;
Passus, et sepúltus est,
Et resurréxit tértia die, secúndum Scriptúras,
Et ascéndit in cælum, sedet ad déxteram Patris.
Et íterum ventúrus est cum glória,
Iudicáre vivos et mórtuos,
Cuius regni non erit finis.
Et in Spíritum Sanctum, Dóminum et vivificántem:
Qui ex Patre Filióque procédit.
Qui cum Patre et Fílio simul adorátur et conglorificátur:
Qui locútus est per prophétas.
Et unam, sanctam, cathólicam et apostólicam Ecclésiam.
Confíteor unum baptísma in remissiónem peccatorum.
Et expecto resurrectionem mortuorum,
Et vitam ventúri sæculi. Amen.

I was still getting that memorized when the translation of the Third Edition of the Roman Missal (aka the “new” translation) came out:

I believe in one God, the Father almighty, maker of heaven and earth, of all things visible and invisible.
I believe in one Lord Jesus Christ, the Only Begotten Son of God, born of the Father before all ages. God from God, Light from Light, true God from true God, begotten, not made, consubstantial with the Father; through him all things were made. For us men and for our salvation he came down from heaven, and by the Holy Spirit was incarnate of the Virgin Mary, and became man. For our sake he was crucified under Pontius Pilate, he suffered death and was buried, and rose again on the third day in accordance with the Scriptures. He ascended into heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead and his kingdom will have no end.
I believe in the Holy Spirit, the Lord, the giver of life, who proceeds from the Father and the Son, who with the Father and the Son is adored and glorified, who has spoken through the prophets. I believe in one, holy, catholic and apostolic Church. I confess one Baptism for the forgiveness of sins and I look forward to the resurrection of the dead and the life of the world to come. Amen.

 
Then, more recently, we’ve been periodically attending an Anglican Use Mass, which has this translation:

I believe in one God,
the Father Almighty,
maker of heaven and earth,
and of all things visible and invisible;
And in one Lord Jesus Christ,
the only-begotten Son of God,
begotten of his Father before all worlds,
God of God, Light of Light,
very God of very God,
begotten, not made,
being of one substance with the Father;
by whom all things were made;
who for us men and for our salvation
came down from heaven,
Genuflect
and was incarnate by the Holy Ghost of the Virgin Mary,
and was made man;
Stand
and was crucified also for us under Pontius Pilate;
he suffered and was buried;
and the third day he rose again according to the Scriptures,
and ascended into heaven,
and sitteth on the right hand of the Father;
and he shall come again, with glory,
to judge both the quick and the dead;
whose kingdom shall have no end.
And I believe in the Holy Ghost the Lord, and Giver of Life,
who proceedeth from the Father and the Son;
who with the Father and the Son together is worshipped
and glorified;
who spake by the Prophets.
And I believe one holy Catholic and Apostolic Church;
I acknowledge one Baptism for the remission of sins;
and I look for the resurrection of the dead,
 and the life of the world to come. Amen.

However, we’re now regularly attending the Melkite Divine Liturgy:

I believe in one God, Father Almighty, Creator of Heaven
and earth and of all things visible and invisible. And in
one Lord Jesus Christ, the OnlyVBegotten Son of God,
begotten of the Father before all ages. Light of Light, true
God of true God, begotten, not made, of one essence with
the Father, by whom all things were made. Who, for us
men and for our salvation, came down from Heaven, and
was incarnate of the Holy Spirit and the Virgin Mary, and
became man. He was crucified for us under Pontius Pilate,
suffered, and was buried. He rose again on the third day in
accordance with the Scriptures, ascended into Heaven, and
is enthroned at the right hand of the Father. He will come
again with glory to judge the living and the dead and of
His Kingdom there shall be no end.
And in the Holy Spirit, the Lord, the Giver of Life, who
proceeds from the Father, who together with the Father
and the Son is worshipped and glorified, who spoke
through the prophets. And in one, holy, catholic, and
apostolic Church. I profess one baptism for the remission
of sins. I look forward to the resurrection of the dead and
the life of the world to come. Amen.

Then, every now and then in personal devotion I pray the Creed of Paul VI or the Athanasian Creed.
But the moral of the story is that, while standardization of words (and language) is a strong symbol of the unity of the Faith and of the One Liturgy, it also helps sometimes to not take words for granted because we have them memorized.

To Hipster Dad and Trad Dad

A few days ago, Aleteia started the latest round of parents-at-mass wars by reprinting a CatholicMom.com column from last June, by one Thomas Tighe, a self-described “hipster dad,” who writes about one of those incidents I’ve blogged about before where people come up and say rude comments to parents trying their best to teach their kids how to behave at Mass.  Now, whether Mr. Tighe’s description of his attempts really qualifies as “his best” is a matter for debate but of prudential judgement.  I know, though, that when our kids were little, one of the major reasons we shunned the cry room as often as possible was to avoid the bad example of parents who brought snacks and non-relevant toys (we would always try to get the kids to bring religious books and sometimes religious toys).

Sometimes, a cry room is necessary.  Sometimes, a vestibule or a trip outside church is necessary.  Indeed, I got so used to taking my autistic son out of church that I realized at one point last year I preferred being outside, listening on the speaker.

I like the anecdote about Ven. Fulton Sheen, when a lady took a crying baby out of Mass during his homily: “Madame, you needn’t take the baby out on my account.  He isn’t bothering me.”
“No,” the lady replied, “but you’re  bothering the baby!”

Yes, parents of young or disabled children have no Mass obligation, but that is precisely why attending at all is an act of heroic virtue.

Nevertheless, I’m inclined to agree with Tighe, especially given the absolute vitriol that people were spewing in response to his column.  For example, Steve Skojec weighed in with the perspective of a “certain kind of traditionalist.”

Skojec takes the “absolute silence” perspective, including suggesting that it’s a sin to drop a book.  I’m sure he’d be deeply offended by the sound of my wheelchair or the number of times I drop things at Mass!

I wish I could get people like you to stop quoting Mark 10 as a justification for irresponsible parenting. I have always brought my children to Mass, letting the little children come unto Him…but I’ve also always reminded them that the Mass is a supreme act of worship of Our Lord on the Cross, not a friendly gathering where Jesus told the little guys cute parables. . . .

Yes, when the Apostles were complaining about children, they were mad that the children were being perfectly well behaved and wearing their blue blazers with brass buttons.  And when Jesus said you can’t get into Heaven unless you learn to be like children, He meant perfectly silent and well-dressed.

When people have offered actual help, or talked to our kids helpfully, I’ve welcomed it.  Once, when my kids got distracted by the Christmas Tree at the Christmas Eve vigil, the pastor gently said, “I realize you’re excited because it’s Christmas, but please wait till after Mass to look at the tree.” Another time, as my eldest daughter loudly proclaimed her responses at our parish, a lady behind us kept whispering in her ear.  I braced myself when the lady approached me after Mass.
“How old is she?” she asked.
“Five,” I said.
“You must have taken her to Mass since she was a baby.  I kept leaning over and telling her how impressed I was that she knew her responses.  I have a daughter who’s a nun now, and she knew her responses when she was 5, too.”
A few times, we went to Sunday evening Mass at my alma mater’s campus chapel.  We were flabbergasted when the young priest pointed to our kids as an example of how to behave at Mass!   “Those little children know how to behave at Mass better than you college students!” Then when the baby woke up and started crying, he said, “Now, see?  You’ve woken up the baby!”
I went to daily Mass there once with my son, when he was 2 or 3 but not yet diagnosed autistic.  Father asked if I wanted to lector.  I said, “What about him?”  “He’ll be fine!”   I shrugged my shoulders, got up to read, and my son started following.  I gestured to return to the seat, and he did.
My eldest daughter once got up and laid prostrate in front of the altar after a homily about kids at Mass.
She had grown up attending a monthly “Reform of the Reform” Latin Ordinary Form liturgy in Northern Virginia, and the occasional High Mass Extraordinary Form in Richmond.  When she was 2, she sang her Latin Mass parts well enough to impress a Juilliard-trained composer and choral director.
After we moved to SC, there was a monthly EF low Mass we would try to attend.  Once, when she was 5 or 6, confused by everyone being silent during the liturgy of the Eucharist, she began singing the “Salve Regina,” perfectly.  She was sitting a few rows behind me, with her godfather.  I turned to shush her, but almost everyone smiled and gestured as if to say, “she’s fine.”

A few years later, at another parish, I was sitting up front with the younger two, and an elderly couple behind us kept leaning over and whispering what I sensed were gentle admonitions to my son.  After Mass, they asked, “He’s autistic, right?”  I said, “Yes.  They both are.”  They said, “We have an autistic grandson.  We know how it is!”

But we’ve had enough nasty comments to know some people will never be satisfied.
One of the times I tried to bring my son to the low Mass, he whispered some questions but was relatively well-behaved.  Nevertheless, this older gentleman came up and yelled at me, saying, “I raised nine children, and I taught them to behave themselves at Mass!”  I really got the impression that he was as mad about my daughter’s devotion as about my son’s curiosity.  Two other ladies followed him and said, “Don’t listen to him, you’re doing great!”

I often tell the story of taking all four kids to a “Holy Hour” by myself. They’d been to Benediction many times, and knew some of Evening Prayer from my saying it at home.  I was holding the baby.  The then 6 and 4 year old were focusing on the prayers. My son was walking up and down the pews, but being quiet, as he’d done at the aforementioned college mass, which was a huge improvement for him.
They used illicit, barely recognizable, texts for Vespers and Benediction, politically correct, Charismatic and “interfaith friendly.”  At Benediction, they “voted” on which hymn to sing instead of “Tantum Ergo,” and sang “Amazing Grace.”
At the Magnificat, Divine Praises and other points, my kids said the correct translation with me.  Afterwards, the deacon who led it came up and told me how distracting my family was, and children shouldn’t be present at such a “solemn event.”

The last time we had a direct encounter, my wife was in the back with the younger two, who were both sleepy, as they often are, from their meds.  These two old ladies told my wife that our kids were distracting them by sleeping!

So, whether they’re actually being bad, or they’re actually participating, or they’re being quiet but sleeping, we’ve gotten both positive and negative feedback from strangers and clergy.

Yes, there are some people who are blessed with peaceful, well-behaved children, and like other people blessed with particular virtues, they shouldn’t lord it over others.  But there are also some whose kids’ perfect behavior can be a bit scary to the rest of us.

For the past several months, we’ve been regularly attending a Byzantine church that we have visited from time to time over the past 5 years, and I always found the kids seemed to be better behaved and attentive there.  In Advent, I suggested going to the OF Vigil Mass (it didn’t work out because we all got sick), and the kids said, “Do we have to?!”  They find the chanting both soothing and easy to participate in. They love having the icons to pray with. Like me, they find incense bothers them allergy-wise, but they also find it calming (even when they were smaller, they seemed to settle a bit at Vespers as soon as the Censer passed).  They like the community meal after Liturgy.  When there are a lot of children, the DRE gathers them and brings them up to sit in front of Father during the homily.

On Sunday, we were a bit late as usual.  It was Theophany, so there was an especially long liturgy.  I brought three because our middle daughter was sick, and my wife stayed home since I’m the one who usually does.

We stood/sat in the back.  In the second to last row, there was a visiting family–very obviously Latin Rite traditionalists.  The father and sons were all in suits.  The wife and daughters, all in dresses and veils (while veiling is traditional in the East, it’s not an “obligation,” and from my research veiling is usually avoided in the Melkite Church to avoid confusion with Muslims).   My two youngest ended up right behind them.  I was across the aisle.  My teenager was at the other end.  We’d been told to take empty holy water bottles when we came in.  So my son kept playing with his holy water bottle.  After a while, he came over and told me that he realized we had forgotten to get his morning pills before we left the house! I thanked him for holding it together so well, and took him out to the car to take his pills.  I was happy he was holding it together so well, but still trying to keep him in control.  He kept bugging his younger sister, and she kept shushing him.  The lady in the veil in front of her kept turning around and admonishing *her*.

Later in the afternoon, since I didn’t recognize the family, my wife asked our daughter if she recognized the lady.
“Which lady?”
“The lady who kept turning around and correcting you,” I said.
“Oh, *that* lady,” she sighed.  I should note that, of our four children, she’s the most resistant in matters of faith and has already developed the impression that God is a dictator Who just has a bunch of rules and wants to “get” people, in spite of our efforts to teach a balanced view of the faith.  If she grew up in one of these, “children should be seen and not heard” families, what would her faith be like?

The Day Jesus Jumped Out of My Mouth

Christmas Eve Liturgy, Christmas Day (actually December 26) Vespers, and most of today’s Sunday Liturgy, were very profound spiritual experiences. It has been a long time since I’ve felt consolations like I did today. I alternated between tears and joy, pain and ecstasy.

Then something happened. I’ve received Communion on the tongue so many times that I can’t even remember the last time I received by hand. I’ve received Communion in the Byzantine Rite (Ukrainian once and Melkite many times now) enough to know how it works. I’ve received sitting in the pew, and in various other awkward situations. Today, I came up, and it was like a wall formed across my mouth. I wasn’t sure what to do. The Host fell thankfully onto the cloth. I paused in confusion. Father picked it up and tried again.

Obviously, the “rational explanation” is that I had some kind of neurological issue, but why at that instant?

The thing was, I wasn’t aware of any mortal sin, and, like I say, I ahd been having a profound spiritual experience till that point, so Jesus was trying to send me a message. But what?

I often refer to the passage in St. Faustina’s diary where Jesus warns her about the time in Purgatory earned by a sinful thought. Then Father spoke in his homily today about how we all can be Herod. It kind of tied into my reflection on Judas from Christmas Day, in my previous post.

Last night, we watched the first part of The Greatest Story Ever Told. I was struck by something “Jesus” says in the film. Faith is about more than just an intellectual proposition: it’s about our trust in God’s promises. It’s also about our trustworthiness in God’s Eyes. When people say, “If you only had enough faith, ____,” they’re partially right. Faith isn’t just thinking “I believe God has the power to answer my prayers.” It’s being willing to literally go out on a limb for Him as Zacchaeus did. It’s being willing to give all we have like the widow.

So, tonight, I had briefly entertained some bad thoughts, and my daughter told me the dog needed to go out, so I had to take the dog out. A series of misadventures later, and I was outside for a half house. At one point, I thought maybe *this* was tied into the message God was sending, and I had the above thought process.

I believe, Lord! Help my unbelief!

How will we be remembered?

One of my favorite lines in Jesus Christ Superstar is in “Pilate’s Dream,” where Pilate says, “then I saw thousands of millions, crying for this Man.  And then I heard them mentioning my name–and leaving me the blame.”
In Bread in the Wilderness, Thomas Merton observes how God even glorifies those who don’t deserve it, asking who would remember “Sihon, King of the Amorites and Og, the King of Bashan,” if they hadn’t been destroyed by Israel?  By being mentioned in the Psalms (135:11 and 136:20), they get mentioned more frequently than many “great conquerors.”
I thought about both these observations at Christmas liturgy at St. Ignatios in Augusta this past evening.  Look at the Ikon of the Last Supper.  I was struck by the figure of Judas, leaving with his back turned to Jesus, colored in grey clothes where the others are brightly robed.  His eyes are smaller.  His skin is grayish.  There, amidst however many images of Our Lord, 2 of Our Lady, John the Baptist, Anges, the Apostles, the Major and Minor Prophets, and the parish patron Saint, is the Betrayer.  Like Sihon, Og and Pilate, in spite of his dubious status in God’s eternal memory, Judas has earned everlasting mention in the liturgy by his act of unspeakable evil.
St. Ignatios.jpg
Each of us from time to time can be a Sihon or an Og, impeding the progress of God’s people; each of us can be a Pilate, using moral subjectivism, doubt and peer pressure as excuses to ignore the Truth and condemn Jesus by our sins; and each of us can be a Judas, betraying Our Lord with a kiss, as the liturgy of St. John Chrysostom reminds us every week. To die unrepentant, without the Sacraments, is to risk sharing in their infamy. Merely being in God’s presence does not guarantee us salvation any more than it did Judas or Pilate.

Devotions to the Infant of Prague

Devotions to the Divine Infant Jesus

St. Wenceslas, pray for us

St. Teresa of Avila, pray for us

Infant

The Greatest Discount There is

Once again, people have died from being stampeded by people shopping for gifts to nominally celebrate the Mass of the Nativity of Our Lord, and to comemmorate the charity of Sts. Nicholas and Basil the Great.

The Fatima visionaries described seeing souls falling into Hell like snowflakes.  Things like this show why: a nation engaging in an orgy of greed and violence.

It used to be that Thanksgiving, a Protestant holiday that grew as an alternative to “Papist” Christmas but centers around the Catholic Native American Squanto, marked the beginning of secular Christmas decorations and gift-buying, which is why the “Day After Thanksgiving” was supposedly a big shopping day.  It was the first day of the “Christmas shopping season,” many people were still on Thanksgiving break, and those who weren’t watching football would go shopping.

Now it’s got to the point where, as Sue Heck put it on this week’s _The Middle_, “It’s no longer ‘Thanksgiving.’  It’s ‘Black Friday Eve.'”

It’s horrifying that people are willing to put a few hundred dollars in savings above other people’s lives, but that’s the Culture of Death in a nutshell.

Meanwhile, the greatest “discount” in history is waiting, and do people line up and wait to experience the infinite graces offered every day at Holy Mass?  The normal price of sin is everlasting torment in Hell, yet we are offered infinite forgiveness and everlasting paradise by Christ just for giving Him our love.

I’d call that a discount.

Carmelite Office, Morning Prayer: St. Teresa of Jesus (of Avila), Virgin, Doctor and Foundress

Download the Carmelite Propers in PDF.
(This link is the only link I can find from this domain name)

Invitatory
Ant.     Come, let us worship the Lord, source of all wisdom.

Morning Prayer

Ant. 1  For you my soul is thirsting, Lord; my body pines for you.
Psalms and canticle from Sunday, Week I, v. 4, p. 652 (CP., p. 707).
Ant. 2  All your creatures praise you, Lord; your saints shall bless  your name.
Ant. 3  I have sung the praises of your mercies, Lord, in the assembly of the faithful.

READING                                                      2 Corinthians 4:5-7

RESPONSORY
My heart is ever pleading, show me your face. —My heart is ever pleading, show me your face.
I long to gaze upon you, Lord. —Show me your face.
Glory to the Father, and to the Son, and to the Holy Spirit. —My heart is ever pleading, show me your face.
CANTICLE OF ZECHARIAH
Ant.     All who love me will be loved by my Father,  and I will love them and reveal myself to them.

INTERCESSIONS
The Lord of glory, Crown of all the Saints, gives us the joy of honoring our Mother, Saint Teresa.
Let us praise him, saying:
Glory to you, Lord!

Source of life and holiness, in your saints you show us the infinite marvels of your grace;  —in company with Saint Teresa may we sing of your mercies forever.
You want your love to blaze like fire throughout the world;  —with Saint Teresa, make us zealous in spreading your charity.
You make friends of your saints, and reveal to them the mysteries of your heart;  —bind us to yourself in friendship so close that we may taste the secrets of your love, proclaim your wonders, and draw others to you.
You pronounced blessed the pure of heart, and promised that they should see you;  —purify our sight, so that we may see you in everyone and be faithful to you in all things.
You resist the proud and give wisdom to little ones; —make us humble of heart, so that we may receive your wisdom for the sake of the whole Church

Our Father . . .

PRAYER (Collect)
Father, by your Spirit you raised up our Mother Saint Teresa of Jesus to show your Church the way to perfection.  May her inspired teaching awaken in us a longing for true holiness.
Grant this through our Lord Jesus Christ, your Son, who lives and reigns with you and the Holy Spirit, one God, forever and ever.

Flos Carmeli and Litany of Carmelite Saints

Another approach to Rosary meditation, with Carmelite mysteries

Another approach to the Rosary I read about once and use often is to insert a petition or reflection into each Ave.  Sometimes, I keep count by varying the additions.
Pray with me.

In the Name of the Father, and of the Son, and of the Hoky Spirit,  Amen,

Our Father. . .

Hail, Mary, full of grace, the Lord is with thee!

Blessed art thou among women, and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners [to grow in faith] now and at the hour of our death. Amen.

Hail, Mary, full of grace, the Lord is with thee!

Blessed art thou among women, and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners [to grow in hope] now and at the hour of our death. Amen.

Hail, Mary, full of grace, the Lord is with thee!

Blessed art thou among women, and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners [to grow in love] now and at the hour of our death. Amen.

Glory be . . .

The First Joyful Mystery: the Annunciation

Our Father . . .

1 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [announced by Gabriel] Holy Mary, Mother of God, pray for us sinners [to grow in obedience] now and at the hour of our death. Amen.

2 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [announced by Gabriel] Holy Mary, Mother of God, pray for us sinners [to grow in obedience] now and at the hour of our death. Amen.

3 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [announced by Gabriel] Holy Mary, Mother of God, pray for us sinners [to grow in obedience] now and at the hour of our death. Amen.

4 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [announced by Gabriel] Holy Mary, Mother of God, pray for us sinners [to grow in obedience] now and at the hour of our death. Amen.

5 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [announced by Gabriel] Holy Mary, Mother of God, pray for us sinners [to grow in obedience] now and at the hour of our death. Amen.

6 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [announced by Gabriel] Holy Mary, Mother of God, pray for us sinners [to grow in obedience] now and at the hour of our death. Amen.

7 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [announced by Gabriel] Holy Mary, Mother of God, pray for us sinners [to grow in obedience] now and at the hour of our death. Amen.

8 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [announced by Gabriel] Holy Mary, Mother of God, pray for us sinners [to grow in obedience] now and at the hour of our death. Amen.

9 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [announced by Gabriel] Holy Mary, Mother of God, pray for us sinners [to grow in obedience] now and at the hour of our death. Amen.

10 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [announced by Gabriel] Holy Mary, Mother of God, pray for us sinners [to grow in obedience] now and at the hour of our death. Amen.

Glory be . . .

O My Jesus, . . .

Second Joyful Mystery: the Visitation

Our Father, . . .

1 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [recognized by John in the womb] Holy Mary, Mother of God, pray for us sinners [to care for others] now and at the hour of our death. Amen.

2 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [recognized by John in the womb] Holy Mary, Mother of God, pray for us sinners [to care for others] now and at the hour of our death. Amen.

3 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [recognized by John in the womb] Holy Mary, Mother of God, pray for us sinners [to care for others] now and at the hour of our death. Amen.

4 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [recognized by John in the womb] Holy Mary, Mother of God, pray for us sinners [to care for others] now and at the hour of our death. Amen.

5 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [recognized by John in the womb] Holy Mary, Mother of God, pray for us sinners [to care for others] now and at the hour of our death. Amen.

6 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [recognized by John in the womb] Holy Mary, Mother of God, pray for us sinners [to care for others] now and at the hour of our death. Amen.

7 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [recognized by John in the womb] Holy Mary, Mother of God, pray for us sinners [to care for others] now and at the hour of our death. Amen.

8 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [recognized by John in the womb] Holy Mary, Mother of God, pray for us sinners [to care for others] now and at the hour of our death. Amen.

9 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [recognized by John in the womb] Holy Mary, Mother of God, pray for us sinners [to care for others] now and at the hour of our death. Amen.

10 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [recognized by John in the womb] Holy Mary, Mother of God, pray for us sinners [to care for others] now and at the hour of our death. Amen.

Glory be . . .

O My Jesus, . . .

Third Joyful Mystery: Birth of ?Jesus

Our Father, . . .

1 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [born in a stable.] Holy Mary, Mother of God, pray for us sinners [to embrace poverty] now and at the hour of our death. Amen.

2 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [born in a stable.] Holy Mary, Mother of God, pray for us sinners [to embrace poverty] now and at the hour of our death. Amen.

3 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [born in a stable.] Holy Mary, Mother of God, pray for us sinners [to embrace poverty] now and at the hour of our death. Amen.

4 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [born in a stable.] Holy Mary, Mother of God, pray for us sinners [to embrace poverty] now and at the hour of our death. Amen.

5 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [born in a stable.] Holy Mary, Mother of God, pray for us sinners [to embrace poverty] now and at the hour of our death. Amen.

6 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [born in a stable.] Holy Mary, Mother of God, pray for us sinners [to embrace poverty] now and at the hour of our death. Amen.

7 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [born in a stable.] Holy Mary, Mother of God, pray for us sinners [to embrace poverty] now and at the hour of our death. Amen.

8 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [born in a stable.] Holy Mary, Mother of God, pray for us sinners [to embrace poverty] now and at the hour of our death. Amen.

9 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [born in a stable.] Holy Mary, Mother of God, pray for us sinners [to embrace poverty] now and at the hour of our death. Amen.

10 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [born in a stable.] Holy Mary, Mother of God, pray for us sinners [to embrace poverty] now and at the hour of our death. Amen.

Glory be . . .

O My Jesus, . . .

Fourth Joyful Mystery: Adoration of the Magi

1 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [adored by all nations.] Holy Mary, Mother of God, pray for us sinners [to give Jesus our best] now and at the hour of our death. Amen.

2 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [adored by all nations.] Holy Mary, Mother of God, pray for us sinners [to give Jesus our best] now and at the hour of our death. Amen

3 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [adored by all nations.] Holy Mary, Mother of God, pray for us sinners [to give Jesus our best] now and at the hour of our death. Amen

4 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [adored by all nations.] Holy Mary, Mother of God, pray for us sinners [to give Jesus our best] now and at the hour of our death. Amen

5 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [adored by all nations.] Holy Mary, Mother of God, pray for us sinners [to give Jesus our best] now and at the hour of our death. Amen

6 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [adored by all nations.] Holy Mary, Mother of God, pray for us sinners [to give Jesus our best] now and at the hour of our death. Amen

7 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [adored by all nations.] Holy Mary, Mother of God, pray for us sinners [to give Jesus our best] now and at the hour of our death. Amen

8 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [adored by all nations.] Holy Mary, Mother of God, pray for us sinners [to give Jesus our best] now and at the hour of our death. Amen

9 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [adored by all nations.] Holy Mary, Mother of God, pray for us sinners [to give Jesus our best] now and at the hour of our death. Amen

10 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [adored by all nations.] Holy Mary, Mother of God, pray for us sinners [to give Jesus our best] now and at the hour of our death. Amen

Glory be . , .

O My Jesus . . .

Fifth Joyful Mystery: Presentation in the Temple

Our Father, . . .

1 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [awaited by Simeon and Anna.] Holy Mary, Mother of God, pray for us sinners [to wait for Him] now and at the hour of our death. Amen.

2 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [awaited by Simeon and Anna.] Holy Mary, Mother of God, pray for us sinners [to wait for Him] now and at the hour of our death. Amen.

3 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [awaited by Simeon and Anna.] Holy Mary, Mother of God, pray for us sinners [to wait for Him] now and at the hour of our death. Amen.

4 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [awaited by Simeon and Anna.] Holy Mary, Mother of God, pray for us sinners [to wait for Him] now and at the hour of our death. Amen.

5 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [awaited by Simeon and Anna.] Holy Mary, Mother of God, pray for us sinners [to wait for Him] now and at the hour of our death. Amen.

6 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [awaited by Simeon and Anna.] Holy Mary, Mother of God, pray for us sinners [to wait for Him] now and at the hour of our death. Amen.

7 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [awaited by Simeon and Anna.] Holy Mary, Mother of God, pray for us sinners [to wait for Him] now and at the hour of our death. Amen.

8 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [awaited by Simeon and Anna.] Holy Mary, Mother of God, pray for us sinners [to wait for Him] now and at the hour of our death. Amen.

9 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [awaited by Simeon and Anna.] Holy Mary, Mother of God, pray for us sinners [to wait for Him] now and at the hour of our death. Amen.

10 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [awaited by Simeon and Anna.] Holy Mary, Mother of God, pray for us sinners [to wait for Him] now and at the hour of our death. Amen.

Glory be . . . 

O, My Jesus, . . .

Sixth Joyful Mystery: the Finding in the Temple

Our Father, . . .

1 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [Who taught the Doctors at 12.] Holy Mary, Mother of God, pray for us sinners [to find Him in His Father’s House] now and at the hour of our death. Amen.

2 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [Who taught the Doctors at 12.] Holy Mary, Mother of God, pray for us sinners [to find Him in His Father’s House] now and at the hour of our death. Amen.

3 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [Who taught the Doctors at 12.] Holy Mary, Mother of God, pray for us sinners [to find Him in His Father’s House] now and at the hour of our death. Amen.

4 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [Who taught the Doctors at 12.] Holy Mary, Mother of God, pray for us sinners [to find Him in His Father’s House] now and at the hour of our death. Amen.

5 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [Who taught the Doctors at 12.] Holy Mary, Mother of God, pray for us sinners [to find Him in His Father’s House] now and at the hour of our death. Amen.

6 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [Who taught the Doctors at 12.] Holy Mary, Mother of God, pray for us sinners [to find Him in His Father’s House] now and at the hour of our death. Amen.

7 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [Who taught the Doctors at 12.] Holy Mary, Mother of God, pray for us sinners [to find Him in His Father’s House] now and at the hour of our death. Amen.

8 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [Who taught the Doctors at 12.] Holy Mary, Mother of God, pray for us sinners [to find Him in His Father’s House] now and at the hour of our death. Amen.

9 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [Who taught the Doctors at 12.] Holy Mary, Mother of God, pray for us sinners [to find Him in His Father’s House] now and at the hour of our death. Amen.

10 Hail, Mary, full of grace, the Lord is with thee! Blessed art thou among women, and blessed is the fruit of thy womb, Jesus, [Who taught the Doctors at 12.] Holy Mary, Mother of God, pray for us sinners [to find Him in His Father’s House] now and at the hour of our death. Amen.

Glory be . . .

O My Jesus, . . 

Why fly to thy patronage, O Holy Mother of God.  Despise not our petitions in our necessities, but deliver us from all danger, O Glorious and Blesseed Virgin. 

In the Name of the Father, . . 

 

Today’s first reading really struck me

Coupled with the commissioning of the Apostles from Mk 6:7-13, it’s Amos 7:12-15:

Amaziah, priest of Bethel, said to Amos,
“Off with you, visionary, flee to the land of Judah!
There earn your bread by prophesying,
but never again prophesy in Bethel;
for it is the king’s sanctuary and a royal temple.”
Amos answered Amaziah, “I was no prophet,
nor have I belonged to a company of prophets;
I was a shepherd and a dresser of sycamores.
The LORD took me from following the flock, and said to me,
Go, prophesy to my people Israel.”

Amos is one of the “Minor Prophets,” a book of only 9 chapters. Most of those are warnings and visions. In chapter 7, the string of messages are interrupted with what the New American Bible subtitles, “Biographical Interlude: Amos and Amaziah.” The priest Amaziah accuses Amos of conspiring against Jeroboam, king of the Northern Kingdom, and accuses him of being a prophet-for-hire.
He’s not a “seer” or a crooked “evangelist” who takes money from the gullible. He’s not the equivalent of a Greek sophist who takes money from the rich to promote people with a message. Amos defends himself merely on the fact that he’s a humble farmer, who’s prophesying simply because God told him to. He makes no profit from being a “prophet,” nor is he a particularly educated person.

They’ll know We Are Christians by Our  Blocks?  “Unity” and the Francis Effect

Somewhere in 2013/14, my Landlord asked me, casually, my opinion of Pope Francis. I wasn’t in a mood to elaborate, so I shrugged. My answer would be the same today.

1) I am troubled by the things lots of others are troubled by, and there are plenty of red flags but also plenty to be happy about. Pope Francis is, ultimately, a typical “good” priest of his generation, especially a Jesuit, someone I’d probably admire as a pastor or bishop, but as Pope?

2) the current papacy challenges certain notions we have of what a Pope should be like, and I think that’s a good thing.  For one,we really shouldn’t assess Popes as if they’re politicians even if they are.

3) It’s been two years. He is only the third Pope to have 24/7 scrutiny in the new media or even cable news. It’s interesting that sedevacantism only really became a “thing” with the rise of television. Suddenly, day to day papal activities that were previously ignored are international headlines. A casual Papal remark, like a movie star’s wisecrack on a press junket, gets dissected in the media.  Would “Pio Nono” have worn a clown nose to amuse suck kids or accepted a photo op with an environmentalist group?  I think probably, but we can’t know because photography as we know it didn’t exist then.  Might Leo XIII have made a throwaway comment about not judging people who are sincerely trying to follow God but struggling with sin?  Would St. Pius Zx have changed Eucharistic discipline?  Oh, wait, he did.

Regardless, 2 years is a short time.  Look at John Paul II in 1980 versus 1990 versus 20000.  People expected  Paul VI to permit contraception for like 5 years then were devastated by Humanae Vitae.  Though comments from numerous cardinals are giving the appearance otherwise, I still expect a repeat of that.

4). What if he doesn’t?  Either we go in with this muddled confusion till the next Conclave elects Cardinal Burke, or else he does something unquestionably wrong and shows all the antiPope prophecies are true, which means something really good would be coming after a short time if trial.  

Nevertheless, what I find troubling most of all about the “Francis Effect” is that it’s affecting people.   From top-down, regardless of where the proverbial buck stops, people are being told to stop talking about certain issues, that the pope has changed this or that, . . . It’s the 80s all over again.  In the midst of all that, I see people who should be 99.999999% in agreement and uniting with common cause instead unfriending and blocking each other over things the Pope has said.  Ultramontanist, the equivalent of “Papist,” is being used as a pejorative by people who once wore it as a badge of honor, who in turn are being accused of heres, not trusting the Holy Spirit, etc.

It’s very sad.  “If they’ll know we are Christians by our love,” what does that tell us?  Are love and peace and mercy flowing like a river through you and me?

Perspective

When I was a teenager, I rejected youth group because there wasn’t anything particularly Catholic about it.  At the time, I knew nothing of The Reform of the Reform movement.  Though my temperament was generally traditional, I was more concerned with traditional theology and piety than liturgy.  Going to youth group functions, though, and encountering nothing particularly Catholic–just socializing and some smattering of New Age spirituality, I didn’t see the point.  And where my rejection was in favor of spirituality over socialization, I saw my peers rejecting the shallowness in favor of more appealing social activities elsewhere.  

Later, as I read articles from Crisis, Adoremus, etc., about Haugen-Haas liturgical songs, I took the position, expressed by some of the writers, that such music, when not heretical, can have a place in a parish hall,  one’s private music collection, or even in devotional exercises at church, but not in the Mass or the Office.  

For the past year, our eldest has been attending a middle school youth group with some of her homeschool/AHG friends.  On first Fridays, they have a holy hour.  They open with O Salutaris and close with Tantum Ergo and Benediction.  This makes it heads and tails above the “Holy Hour” we attended once in another city, where they used an illicit, politically correct “translation” of Vespers and sang Amazing Grace for Benediction.  

The priest who leads it is a very orthodox young priest from Poland.  He hears confessions.  They have music and Bible readings.  While they use contemporary music for the devotions, the actual liturgical parts are chanted.  A. goes to confession every time, and has read one of the Bible readings on at least one occasion, even though it’s not our parish.  

Given that the options for devotions during a public Exposition are fairly broad, and seeing the effect it’s had on A., I’d have to say that, beyond my initial discomfort, given my experiences, it’s minimally a “pick your battles” situation, but more like “way to go,” that they are getting it right.  

Ca. 1991-1997, I’d have been happy they were doing adoration at all.  Ca. 1997-2005, I’d have been angry.  Ca. 2005-2011, I’d have been disappointed and maybe mocked it but ultimately shrugged my shoulders (as I did with VBS).  Post-dissection, and definitely post-Dark Night, I’m far more accepting of things and trusting of the Holy Spirit.

“Truly, He taught us to love one another.
His Law is love, and the Gospel is Peace.
Chains shall He break, for the slave is our brother,
And, in His Name, all oppression shall cease.”

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