The Church, Christianity & Frequently Asked Questions (FAQs)

What is the difference between Catholics and Christians? Read about it on aboutcatholics.com, learnreligions.com/catholicism and britannica.com 

Do you have questions about Christianity or Catholicism? Read about it on learnreligions.com/christianity 

What Is the Church? learnreligions.com/church 

What are The Ten Commandments? ewtn.com/ten-commandments 

What is the Catechism of the Catholic Church? holyname.caedm.ca/catechism 

What is the Compendium of the Catechism of the Catholic Church? vatican.va/ccc 

Compendium of the Social Doctrine of the Church  vatican.va 

Who Wrote the Catechism of the Catholic Church? media.ascensionpress.com/catechism 

Who Created God? catholic.com/who-created-god 

Is Jesus God? catholic.com/jesus-is-god 

Who Is the Holy Spirit? learnreligions.com/who-is-the-holy-spirit 

How Is the Date of Easter Determined? learnreligions.com/easter 

How to Determine the Date of Ash Wednesday? learnreligions.com/ash-wednesday 

What is Lent? learnreligions.com/lent 

What are the Stations of the Cross? catholic.org/Stations of the Cross 

When is Maundy Thursday or Holy Thursday? learnreligions.com/maundy-thursday 

Maundy Thursday Transfer of the Blessed Sacrament - liturgyoffice.org.uk/Adoremus/Maundy

What is Easter Triduum? catholic.org/The Sacred Triduum 

How Is the Date of Ascension Determined? learnreligions.com/when-is-ascension 

What Is the Meaning of Transubstantiation?learnreligions.com/transubstantiation 

What Is the Catholic Mass? learnreligions.com/catholic-mass 

What is the Holy Sacrifice of the Mass? afc.org/what-is-the-holy-sacrifice-of-the-mass 

The Infinite Value of Holy Mass saintselizabethandanthony.com/The-Infinite-Value-of-Holy-Mass 

The Order of Mass universalis.com/orderofmass 

The Liturgical Seasons of the Catholic Church  learnreligions.com/what-are-the-liturgical-seasons 

What does Ordinary Time mean in the Catholic Church? learnreligions.com/ordinary-time 

All About Pentecost in the Catholic Church - learnreligions.com/pentecost 

What Are the 12 Fruits of the Holy Spirit? learnreligions.com/the-fruits-of-the-holy-spirit 

What Are the Seven Gifts of the Holy Spirit and What Do They Mean? learnreligions.com/gifts-of-the-holy-spirit 

The Fruits and Gifts From the Holy Spirit and Their Meanings - scripturecatholic.com/the-fruits-and-gifts-from-the-holy-spirit 

What are the 4 Cardinal Virtues and What Do They Mean? learnreligions.com/the-cardinal-virtues 

What are the 3 Theological Virtues? learnreligions.com/what-are-the-theological-virtues | corpuschristiphx.org 

Theological and Cardinal Virtues  loyolapress.com/theological-and-cardinal-virtues 

Why are the moral virtues considered cardinal? medium.com/why-are-the-moral-virtues-considered-cardinal 

A Critical Look at the 7 Deadly Sins and Their Punishments - learnreligions.com/punishing-the-seven-deadly-sins 

How to Make an Examination of Conscience - learnreligions.com/examination-of-conscience | theworkofgod.org/examine 

Catholic Prayers for All Needs and Special Intentions learnreligions.com/catholic-prayers-for-all-needs 

What Is an Obligation? learnreligions.com/obligation 

Why Do Roman Catholics Have to Go to Mass Every Sunday? learnreligions.com/mass-every-sunday 

What Are the Seven Sacraments of the Catholic Church? learnreligions.com/sacraments 

Catholicism 101: An Introduction to the Catholic Church - learnreligions.com/catholicism 

Who Are Eastern Orthodox Christians and What Do They Believe? learnreligions.com/eastern-orthodox-church-denomination 

Introduction to the History of Christian Denominations - learnreligions.com/christian-denominations 

What Do Methodists Believe and Teach? learnreligions.com/methodist 

Who Are the Assemblies of God and What Do They Believe? learnreligions.com/assemblies-of-god 

What Do Christian Scientists Believe and Teach? learnreligions.com/christian-science 

Roman Catholic Church Denomination Basics learnreligions.com/catholic-church-denomination 

Who Are the Amish and What Do They Believe? learnreligions.com/the-amish 

What is Catholic Social Teaching? ccsww.org/catholic-social-teaching 

10 Principles of Catholic Social Teaching  stmikes.utoronto.ca | catholic.com 

Principles, Values, & Virtues of Catholic Social Thought catholicconscience.org/catholic-social-thought 

Catholic Civics: Good Government catholicconscience.org/catholiccivics 

What is The Armour of God? learnreligions.com/the-armor-of-god 

Who are The Church Fathers or Fathers of the Church? newworldencyclopedia.org/entry/Church_Fathers

Why Do Catholics Believe in the Real Presence? simplycatholic.com/why-do-catholics-believe-in-the-real-presence 

What is the Liturgical Calendar? simplycatholic.com/what-is-the-liturgical-calendar 

What is Corpus Christi (solemnity of the Most Holy Body and Blood of Christ)? simplycatholic.com/celebrating-corpus-christi 

What Does it Mean to be Catholic? spsh.ca/what-does-it-mean-to-be-catholic 

8 Things Every Catholic Should Be Doing Every Day - catholic-link.org/8-things-every-catholic-should-be-doing-every-day 

Find Frequently Asked Questions on Catholic Answers www.catholic.com 

What is The Blessing of the Oils and the Consecration of the Chrism - usccb.org/blessing-of-oils-and-consecration-of-chrism

What is the Sacrament of Reconciliation also known as Penance and Confession? - catholicscomehome.org/sacrament-of-confession

What are the Common Uses of Holy Water - laycistercians.com/holy-water

Understanding the Spiritual Power of Holy Water - tandirection.com/spiritual-power-of-holy-water

Why Have Holy Water Fonts And Bless Ourselves With The Water? - spiritualdirection.com/why-bless-ourselves-with-holy-water 

Holy Communion and Worship of the Eucharist outside Mass (Eucharistic Processions) - liturgyoffice.org.uk/Resources/Adoremus

Should a Cross or Crucifix be used for veneration on Good Friday? adoremus.org/cross-or-crucifix-for-veneration-on-good-friday

The history of the adoration of the cross - oursundayvisitor.com/adoration-of-the-cross

What is a Lectionary? commontexts.org/Introduction

The Church’s Year unavocecanada.org/The-Churchs-Year 

The 7 Corporal and Spiritual Works of Mercy fwdioc.org/works-of-mercy.pdf 

Becoming Catholic? The Beginner's Guide To a Life of Faith beginningcatholic.com | becoming.catholic.au/s  

The Rites of the Catholic Church catholicnewsagency.com/the-rites-of-the-catholic-church | catholicconvert.com 

The Other 23 Catholic Churches ascensionpress.com/the-other-23-catholic-churches-and-why-they-exist 

5 Things to Know About the Sign of the Cross goodcatholic.com/the-sign-of-the-cross 

40 Types of Crosses and Their Meanings facts.net/types-of-crosses | Cross Types

What's the difference between "Son of God" and "Son of Man"? ligonier.org/difference-between-son-god-and-son-man 

What are the Precepts of the Catholic Church? beginningcatholic.com/precepts-of-the-catholic-church | Seven Precepts 

What is Canon Law? canonlaw.info (Dr. Edward Peters) 

All Hallow's Eve or Halloween? catholiceducation.org/all-hallow-s-eve 

What is Catechetical Sunday? loyolapress.com/catechetical-sunday | Catechetical Education

Who is a Priest? Royal Priesthood - Catholic Priest forever theworkofgod.org 

Is the Church Holy? catholic.com | vatican.va  

What is a blessing? theworkofgod.org/Blessing 

Applying Church Teachings in the Process of Making Moral Decisions, Recognizing Moral Issues  www.smp.org 

Common Gestures, Part I — Liturgical Traditions - Walking Kneeling Genuflecting Bowing adoremus.org 

A Summary of Common Gestures — Part II - Postures and gestures of the hands adoremus.org 

When Is . . .

• When Is Epiphany?

• When Is the Baptism of the Lord?

• When Is Mardi Gras?

• When Does Lent Start?

• When Does Lent End?

• When Is Lent?

• When Is Ash Wednesday?

• When Is Saint Patrick's Day?

• When Is Saint Joseph's Day?

• When Is the Annunciation?

• When Is Laetare Sunday?

• When Is Holy Week?

• When Is Palm Sunday?

• When Is Holy Thursday?

• When Is Good Friday?

• When Is Holy Saturday?

• When Is Easter?

• When Is Divine Mercy Sunday?

• When Is Pentecost Sunday?

• When Is Trinity Sunday?

• When Is the Feast of Saint Anthony?

• When Is Corpus Christi?

• When Is the Feast of the Sacred Heart?

• When Is the Feast of the Transfiguration?

• When Is the Feast of the Assumption?

• When Is the Virgin Mary's Birthday?

• When Is the Feast of the Exaltation of the Holy Cross?

• When Is Halloween?

• When Is All Saints Day?

• When Is All Souls Day?

• When Is the Feast of Christ the King?

• When Is Thanksgiving Day?

• When Does Advent Start?

• When Is Saint Nicholas Day?

• When Is the Feast of the Immaculate Conception?

• When Is Christmas Day?

www.learnreligions.com/when-is 

The Beginning of the Church

The Apostle Peter

While taking some time off with His disciples in region of Caesarea Philippi, during one of their discussions, Jesus asked them: “Who do men say that the Son of man is.” And they said, “Some say John the Baptist, others say Elijah, and others Jeremiah or one of the prophets.” He then said to them. “But who do you say that I am?” (Matthew 16:13-15). No one said anything. Then Simon Peter replied, “You are the Son of the living God” (Mt 16:16). And Jesus answered him, “Blessed are you, Simon Bar-Jona! For flesh and blood has not revealed this to you, but my Father who is in heaven. And I tell you, you are Peter, and on this rock, I will build My Church, and the powers of death shall not prevail against it. I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven” (Mt 16:17-19).

When Jesus instituted the Twelve Apostles as the foundation of His Church, He chose Peter from among them to serve as the head. Peter was “the first among equals.”

After the Ascension of Jesus in heaven, Peter assumes this role. As the visible head of Christ’s Church, before the descent of the Holy Spirit, he spoke to the apostles about the need to elect a new apostle to take the place of Judas. As a result, Matthias was chosen to maintain the foundation of The Twelve.

When the Holy Spirit descended on Pentecost day, it was Peter who stood up and addressed the crowd on behalf of the Church (Acts 2:14-36). Inspirited by the Holy Spirit, his words “cut to the heart” (Acts 2:37). On that very day, those who received his word were baptized, “and there were added that day about three thousand souls” (Acts 2:41).

Not only did Peter preach the Gospel with great boldness, he was also given the power to confirm the truth of his spoken word by performing a great number of miracles in Jesus’ name. One of his first and greatest miracles was the healing of a man lame from birth at the entrance to the Temple (Acts 3:1-10). As the number of believers increased, Peter’s name has held in high honor. People began to carry out the sick into the streets, and laid them on beds and pallets, “that as Peter came by at least his shadow might fall on some of them… and they were all healed” (Acts 5:15-16).

After the martyrdom of St. Stephen and the first persecution of Christians in Jerusalem, the Church spread throughout Judea, Galilee and Samaria. Peter “went here and there among them all” (Acts 9:32). At Lydda, near the Mediterranean coast, Peter healed a man named Aeneas, who had been bedridden for eight years and was paralyzed. He said to him, “Aeneas, Jesus Christ heals you; rise and make your bed.” And immediately he rose; and all the residents of Lydda and Sharon believed (Acts 9:33-35). In the city of Joppa by the sea, many came to faith in the Lord when Peter raised Tabitha back to life (Acts 9:36-42).

While staying in Joppa, Peter was called to Caesarea, to the house of Cornelius, a Gentile centurion. When Peter arrived, he witnessed a second Pentecost. The Holy Spirit was fell upon Cornelius and all the Gentiles of his household. Peter then declared, “Can any on forbid water for baptizing these people who have receive the Holy Spirit just as we have?” And they were all baptized. (Acts 10:44-48). Peter then returned to Jerusalem, to report to the Church what had happened.

In the year 34-35, Peter moved from Jerusalem to Antioch, in Syria, where he established a church, over which he presided for seven years. In the years 41-42, he left Antioch, on a missionary journey, establishing church communities through the provinces of Pontus, Cappadocia, Asia, and eventually Rome. Having established the church in Rome, he presided as bishop for 25 years.

In the year 44 A.D., Peter returned to Jerusalem for the Passover. It was then that a persecution arose against Christians. The Apostle James the Great (the brother of John) was arrested by King Herod Agrippa and beheaded by the sword. Peter was also arrested; but he was miraculously freed from prison by an angel (Acts 12:1-19).

After his release from prison, Peter then returned to Rome, where he wrote his first letter addressed to the churches he had established in provinces of Pontus, Galatia, Cappadocia, Asia and Bithynia. He encouraged them to patiently endure all suffering during times of persecution, and to remain faithful to the Lord. It is believed that at this time, Peter approved the Gospel written by the evangelist Mark. He then sent the evangelist to Egypt, where Mark established a church in the city of Alexandria.

In the year 51 A.D., when the apostles gathered for the First Council in Jerusalem, it was the Apostle Peter, who presided as the visible head of the Church. From Jerusalem, Peter went to visit the Church in Antioch, when he himself had established. It was there that he met Paul. From Antioch, Peter returned to Rome.

In the year 64 A.D., during the reign of Emperor Nero, most of Rome burned in a great fire, which Nero himself may have started. Christians were blamed for it, and many were martyred. A general persecution of Christians began throughout the Roman Empire. This was the beginning of the Great Persecution that would extend over a period of 250 years.

In the year 65 A.D., while in Rome, Peter wrote his second letter. It was addressed main to the faithful of the province of Pontus (Asia Minor) and surrounding areas. In the letter, it is understood that Peter knows that his life will soon come to an end. He urges them to remain faithful to the teachings of the Apostles, and to beware of false teachers who cause division, mislead and deceive.

Some time later, the Apostle Peter was arrested and taken to the Mamertine prison, which was located on the side of Capitoline Hill, in the heart of ancient Rome. According to tradition, the Apostles Peter and Paul were held in the lower cell of this prison, prior to their execution.

The Apostle Peter was condemned to death on the order of Emperor Nero. He was taken to Janiculum hill to be crucified. When he saw the cross before him, Peter asked his executioner to crucify him upside-down, because he felt himself to be unworthy to die in the same way as his Lord. The Apostle Peter died a martyr’s death and June 29th, 67 A.D., receiving a crown of eternal glory.

After Peter’s martyrdom, Linus was chosen to take his place. He was consecrated and installed as Bishop of Rome. As Peter’s successor, the Bishop of Rome remains the visible source and foundation of unity within the Church (C.C.C., par. 882). To this day, communion with the Church of Rome is a sign and condition for belonging to the Universal (Catholic) Church. “The visible sign of communion among churches is the universal Pontiff, the Pope of Rome, whose primacy in love and in teaching ministry belongs to the heritage of faith of all Christianity” (Catechism of the UGCC, Our Pascha, par. 304).

The Apostle Paul

The holy Apostle Paul, known as “Saul” prior to his conversion, was born in Tarsus, the main city of the Roman province Cilicia, not far from Antioch. He was a Roman citizen and a Jew from the tribe of Benjamin. At a young age, his father sent him to Jerusalem to study the Law and the Prophets under the famous Rabbi, Gamaliel. Saul quickly advanced in his knowledge and practice of Judaism beyond many of his own age (Gal 1:14).

As a Pharisee, extremely zealous for the traditions of his fathers, he became an enemy of Christ and His teachings. As a young man, Saul was present at the martyrdom of St. Stephen (Acts 7:58), after which a great persecution arose against the church in Jerusalem (Acts 8:1). During this time, Saul participating in ravaging the church. He entered house after house, dragging off men and women and committing them to prison” (Acts 8:3).

Then, while still breathing threats and murder against disciples of Christ, Saul went to the high priest and asked him for letters to the synagogues at Damascus, so that if he found anyone belonging to the Way, men or women, that he might bring them bound to Jerusalem (Acts 9:12).

Now as Saul journeyed to the Damascus, Jesus Himself appeared to him on the road, saying: “Saul, Saul, why do you persecute me? … I am Jesus, whom you are persecuting; but rise and enter the city, and you will be told what you are to do” (Acts 9:4-5). Saul arose from the ground but could see nothing. He was let by the hand and brought to Damascus.

In Damascus, Saul was healed of his blindness by the Apostle Ananias, the bishop of Damascus. Moved to faith in the Lord who appeared to him, Saul arose and was baptized by Ananias, and named Paul.

For several days, Paul remained with the Christian community in Damascus. He then went to the synagogues and began to proclaim Jesus, saying: “He is the Son of God.” All that heard him were amazed, and said, “Is not this the man who made havoc in Jerusalem of those who called on this name?” (Acts 9:20-21). But Paul continued to profess Jesus, and to prove to the Jews that He is the Christ.

Paul left Damascus and spent three years in Arabia (Gal 1:17). He then returned to Damascus and continued to profess Jesus in the synagogues, convincing Jews that He is the promised Christ. After some time, the Jews in Damascus began to plot till kill him. They watched for him at the gates, day and night; but the disciples took Paul by night and lowered him down over the wall in a basket.

Having escaped from Damascus, Paul came to Jerusalem (Acts 9:26) to visit the Apostle Peter and remained with him for 15 days. He also met James, the first bishop of Jerusalem and brother of the Lord (Gal 1:18-19). Paul then went to the regions of Syria and Cilicia; and returned to his home in Tarsus.

In the year 40 A.D., the Apostle Barnabas was sent from the Church in Jerusalem to the Church in Antioch, to work with Gentile converts there. Barnabas had heard about Paul and his conversion. He found him in Tarsus and brought him back to Antioch to assist with teaching. “For a whole year they met with the church and taught a large company of people” (Acts 11:26).

In the year 45 A.D., Paul and Barnabas were set apart for missionary work by the Church in Antioch. They set out for Cyprus and Asia Minor, preaching the Gospel, and establishing church communities where possible. This mission lasted two years.

In 49-52 A.D., together with the Apostle Silas, Paul made his second missionary journey to Asia Minor and Europe. They visited and strengthened the churches that were established during the first mission. They went on to establish churches in the regions of Phrygia, Galatia and Macedonia, establishing churches in the cities of Philippi, Thessalonica, and Corinth. During this time, he wrote his first and second letter to the Thessalonians, This mission lasted three years.

After returning to Antioch for some time, Paul made his third missionary journey in the years 53-58 A.D. He went through the provinces of Galatia and Phrygia, strengthening all the disciples there. He spent more than two years in Ephesus. He also passed the provinces of Achaia and Asia, through Macedonia and Greece, returning to Ephesus. During this time, Paul wrote his letters to the Corinthians, and to the Romans. From Ephesus, Paul set out to Jerusalem. This mission lasted five years.

While in Jerusalem for Pentecost in the year 58 A.D., Paul was arrested, after a violent disturbance in the Temple. He was brought before the Sanhedrin for trial, before whom he professed Jesus as Lord, risen from the dead. Having uncovered a plot by the Jews to take Paul’s life, the Roman tribune in Jerusalem had Paul transferred safely to Felix the governor in Caesarea, where he remained in prison for some time. In 60-61 AD, Paul was sent to Rome for trial. The journey took a whole year.

From 61-63 AD, Paul remained under house arrest in Rome, after which he may have been released. During this time, Paul wrote his letters to the Philippians, Colossians, Ephesians, and to Philemon. He may have written his first letter to Timothy after his release.

Paul may have continued with a missionary journey to Spain, as he had planned to do; or he may have returned to visit the churches he had established in Macedonia and Asia Minor. Returning to Rome, he was arrested in 66 or 67 A.D. While imprisoned, he wrote his second letter to Timothy.

According to tradition, both Paul and Peter were held in the lower cell of the Mamertine prison, in the heart of ancient Rome. On June 29th, 67 A.D., Peter was executed by crucifixion. As a Roman citizen, Paul was beheaded outside the city walls of Rome.

The Ten Commandments

Author: Michael Hains

THE TEN COMMANDMENTS

1. I AM THE LORD THY GOD: THOU SHALT NOT HAVE STRANGE GODS BEFORE ME.

COMMANDS: faith, hope, love, and worship of God; reverence for holy things; prayer.

FORBIDS: idolatry; superstition; spiritism; tempting God; sacrilege; attendance at false worship.

2. THOU SHALL NOT TAKE THE NAME OF THE LORD THY GOD IN VAIN.

COMMANDS: reverence in speaking about God and holy things; the keeping of oaths and vows.

FORBIDS: blasphemy; the irreverent use of God's name; speaking disrespectfully of holy things; false oaths and the breaking of vows.

3. KEEP THE SABBATH HOLY.

COMMANDS: going to church on Sundays and holy days of obligation.

FORBIDS: missing church through one's own fault; unnecessary servile work on Sunday and holy days of obligation.

4. HONOUR THY FATHER AND THY MOTHER.

COMMANDS: love; respect; obedience on the part of children; care on the part of parents for the spiritual and temporal welfare of their children; obedience to civil and religious superiors.

FORBIDS: hatred of parents and superiors; disrespect; disobedience.

5. THOU SHALT NOT KILL.

COMMANDS: safeguarding of one's own life and bodily welfare and that of others.

FORBIDS: unjust killing; suicide; abortion; sterilization; dueling; endangering life and limb of self or others.

6. THOU SHALT NOT COMMIT ADULTERY.

COMMANDS: chastity in word and deed.

FORBIDS: obscene speech; impure actions alone or with others.

7. THOU SHALT NOT STEAL.

COMMANDS: respect for the property of rights and others; the paying of just debts; paying just wages to employees; integrity in public office.

FORBIDS: theft; damage to the property of others; not paying just debts; not returning found or borrowed articles; giving unjust measure or weight in selling; not paying just wages; bribery; graft; cheating; fraud; accepting stolen property; not giving an honest day's work for wages received; breach of contract.

8. THOU SHALT NOT BEAR FALSE WITNESS AGAINST THY NEIGHBOR.

COMMANDS: truthfulness; respect for the good name of others; the observance of secrecy when required.

FORBIDS: lying; injury to the good name of others; slander; talebearing; rash judgment; contemptuous speech and the violation of secrecy.

9. THOU SHALT NOT COVET THY NEIGHBOR'S WIFE.

COMMANDS: purity in thought.

FORBIDS: wilful impure thought and desires.

10. THOU SHALT NOT COVET THY NEIGHBOR'S GOODS.

COMMANDS: respect for the rights of others.

FORBIDS: the desire to take, to keep, or damage the property of others.

UPLOADED BY MICHAEL G HAINS SYSOP CATHOLICS' RESOURCE NETWORK COMPUSERVE ID 76711,1340

ewtn.com/catholicism/library/ten-commandments-10336 

Precepts of the Catholic Church

The Seven Precepts of the Church : The Catechism of the Catholic Church lists 5 precepts. The last two are included elsewhere in the catechism but

are not listed as precepts. And they are equally important. The original seven are listed here for historic educational value.

I. To attend Mass on Sundays and Holy Days of Obligation, and resting from servile works.

II. To observe the days of abstinence and fasting.

III. To confess our sins to a priest, at least once a year.

IV. To receive Our Lord Jesus Christ in the Holy Eucharist at least once a year during Easter Season.

V. To contribute to the support of the Church.

VI. To obey the laws of the Church concerning Matrimony.

VII. To participate in the Church's mission of Evangelization of Souls.(Missionary Spirit of the Church)

The Precepts of the Catholic Church are a description of the absolute minimum actions required of Catholics regarding the Church. (catholic-catechism.com/ccc_2041-2043.htm)

The Church uses these precepts remind us that Christian life requires a commitment to prayer and active participation in the liturgy and sacraments. If we fall below this bare-minimum level, we can't rightly consider ourselves to be in full communion with the Catholic Church.

Each of these precepts of the Catholic Church is a requirement. Together with the Ten Commandments, they represent the minimum level of moral living. Intentional violation of the precepts or the Commandments is a grave matter, meaning a mortal sin.

beginningcatholic.com/precepts-of-the-catholic-church | ecatholic2000.com/essentials/precepts.shtml  | canonlaw.info/precepts 

What does it mean to be Catholic?

What does it mean to be Catholic? This is not an easy question to answer. On the one hand, it means that one is a member of the Catholic Church, believes what the Church teaches, and does what Catholics do. On the other hand, to be catholic — and here the lowercase is intentional — is to be open, tolerant, and universal in one’s interests and sympathies. Both definitions are right and both apply to Providence College. But the most radical sense of being Catholic is to view the created world as a sacrament of the divine, that is, as something that both points to and makes present God’s saving grace.

This is a radical claim and implies a reconciliation of what otherwise appears to be opposed. But it is one that derives from our faith in Jesus Christ who in his own person effected that reconciliation. Jesus is both the son of Mary and the Son of God, and as such is fully human and fully divine.

This is what is meant by the doctrine of the Incarnation, a word that literally means taking on flesh. In Jesus, God took on our humanity and made it his own. In this way the humanity of Jesus reveals his divinity. It also changes our understanding of the relationship between the Creator and his creation. For if the humanity of Jesus — his flesh and blood — can reveal and make present his divinity, then creation is raised to a new dignity by virtue of God’s self revelation. This becomes especially apparent when we consider the church.

The faults and failings of the church are all too apparent, and its humanity, its creatureliness if you will, is certainly evident in the people who belong to it. Yet Catholics believe that despite its limitations the church has been chosen and sanctified by God to be a sacrament of Jesus Christ, to embody his person and mission and to both point to him and make him present in the work that it does in his name.

It is for this reason that Catholics believe that bread and wine at Mass become the Body and Blood of Christ, that pouring water on a child’s brow in baptism renders her a new creation in Christ, and that a young couple’s marriage vows transforms their intimate love for one another into an expression of God’s love for us all.

Thus, there is a paradox at the heart of the sacramental vision for what appears to be ordinary, a mere creature, is in fact extraordinary by virtue of having been transformed by God’s saving grace. In a more limited way, the same could be said about a poet’s words, a doctor’s care, and a friend’s forgiveness for all that is good comes from God, reflects the goodness of God, and points back to God.

To view the world in this way — to see the world of people and things as capable of revealing God and to understand that God’s grace can suffuse even seemingly secular realities — is to regard all things as potentially holy. And because they are we are required to live and act in particular ways.

How we treat one another and especially the least among us, what we profess and hold to be true, how we pray and worship, the questions we ask and the careers we pursue are no mere accidents nor matters of insignificance They are rather measures of the grace we have been given and of our fidelity to God’s call in our lives, and as such, they are the ways in which we are meant to transform the world.

mission-ministry.providence.edu/about 

How to fight temptations 

1. Be Self Aware. Being aware of what tempts you and why it tempts you, allows you the opportunity to protect yourself and others from giving in to it. 

2. Avoid what tempts you. Whether that is a place, a person or an action. Keeping away makes it harder to influence you. 

3. Be prepared to fight. Sometimes we just can’t avoid temptation, so we have to have a plan to fight. (When I walked into an Apple Store, I knew I would be tempted to buy something. I just kept repeating to myself, “I am not going to buy something” and I was able to leave without buying anything. Victory!!) 

4. Learn to say NO strongly and powerfully. The greatest thing we can do is learn to how to say NO so that you are free to say YES to the things that are most important. Practice saying NO to sin and YES to doing God’s will. 

5. You need to learn how to Act. We spend too much time reacting, and reacting to those reactions. It keeps us distracted from choosing what our actions will be. Being distracted by reacting to our temptations allows others and the devil to control our lives. Learning how to choose and act frees you. In time we can even learn how to be proactive, to choose how we will act in the future. 

6. Beware of culture and peer pressure. We must learn to choose how we live our lives or we will live the way our culture and our friends do. Jesus calls us to be different and act differently from the world. He does that so we can learn how to choose how we will act and choose to follow Him no matter what our culture and our peers think. 

7. Beware of rationalizations. We always have reasons for why we do the things we do. We want to think we are doing the right thing. But are we? Three questions we must always ask about the reasons we give for our actions: Is it right? Is it true? Is it what God wants us to do? If we ask these questions we can always discern whether we are rationalizing our actions or whether we have good reasons to act. 

8. Seek the Truth to combat temptations. Pray and get to know God, the source of all truth. Read/Listen to the Word of God and make it a habit to strive to live that Word. Learn the teachings of the Church. This will give you an amazing foundation to resist evil in thought, word and deed. It will also give you the confidence to call on God for the strength and help that you need. It will help you to be a true friend of God and His friendship will help you be good and holy. 

When I go to Mass and receive Communion, what happens to my sins? 

What does the Catechism of the Catholic Church say? 

1. The Eucharist strengthens our charity, which tends to be weakened in daily life. 

2. This living charity wipes away venial sins (#1394).” 

In other words, our venial sin is forgiven. 

What about mortal/serious/grave sin? 

The Catechism says that the Sacrament of the Eucharist is not ordered to the forgiveness of mortal sins. Church law (Canon law #916) says the following about anyone who is conscious of grave sin. 

1. Such a person may not receive (Communion) without previously having been to sacramental confession, unless there is a grave reason and there is no opportunity to confess. 

2. In this case the person is to remember the obligation to make an act of perfect contrition, which includes the resolve to go to confession as soon as possible. 

Fr. Leo 

What is Ordinary Time? 

Ordinary Time is called "ordinary" not because it is common but simply because the weeks of Ordinary Time are numbered. 

The Latin word ordinalis, which refers to numbers in a series, stems from the Latin word ordo, from which we get the English word order. Thus, the numbered weeks of Ordinary Time, in fact, represent the ordered life of the Church - the period in which we live our lives neither in feasting (as in the Christmas and Easter seasons) or in more severe penance (as in Advent and Lent), but in watchfulness and expectation of the Second Coming of Christ. 

The Sundays and weeks of Ordinary Time take us through the life of Christ. This is the time of conversion. This is living the life of Christ. -In any given year, there are either 33 or 34 Sundays in Ordinary Time. Why is Green the Color of Ordinary Time? 

Green vestments and altar cloths have traditionally been associated with the time after Pentecost, the period in which the Church founded by the risen Christ and enlivened by the Holy Spirit began to grow and to spread the Gospel to all nations. 

About Mary

How influential is your mother to you? Do you always listen to her whenever she speaks to you? Influence is something that Mary has over her son Jesus.

The backdrop of Jesus’ first miracle is the wedding at Cana that ran out of wine. The wedding feast could have already been over in that instance but Mary was there to save the day. She went to Jesus for the reason that she knows that she exercised influence over her son. Mary also knows that she has the listening ear of Jesus.

What does Mary teach us? 

She teaches us that we always have to go to Jesus when we have issues in our life. We have to let Jesus take over the driver seat. We have to be patient and not be demanding toward Jesus. This simply means that we have to let Jesus answer our prayers on His own time and terms. Not us dictating the time and terms of our prayers before our Lord. 

Mary is also silently teaching us about humility, patience and acceptance of the will of God for our life.

WORSHIPPING CATHOLIC STYLE

One of the most familiar and yet mysterious aspects of Catholicism is its way of worship, chock full of ancient rites and rituals. Catholic worship is based on the principle that humankind stands between the worlds of matter and spirit. In other words, human beings belong to both the material world, which the body interacts with, especially through the five senses, and the spiritual world, which the soul interacts with by divine grace.

So the way that us Catholics worship-from kneeling to burning incense, to using physical, tangible symbols in their ceremonies; centers on the dynamic relationship between the material and spiritual worlds.

Here is some reading to show us what worshipping Catholic Style is all about.

GETTING THE BODY AND SOUL INTO THE ACT: 

Christians believe that a human being is made of a body and a soul, both of which are created by God and are, therefore, good. In addition, because Jesus, the Son of God, had a human body and a human soul united to his divine nature, the connection between the two is a necessary one.

Catholic worship capitalizes on the dynamic relationship between body and soul, between the material world and the spiritual world. That’s why the entire human person is engaged in Catholic rites and rituals. 

RITES: 

The necessary words, actions, and gestures of a religious ceremony. For example, the Rite of Baptism or the Rite of Christian Marriage is the precise words spoken and the actions performed for these two sacraments.

RITUALS: 

The established forms for the rites; the detailed order of the words and actions to use and how to properly celebrate the rites. For example, the Roman Ritual is the book used by priests and deacons when they celebrate the rites. It tells them what materials are needed, details the sequence of events, and states in print what the required words and actions are. The Roman Ritual used to be one volume but now is printed in individual volumes for each Sacrament.

During a Catholic Mass, words are spoken heard, or read. The people sit, stand, or kneel. Tangible symbols; the water used for baptizing, for example, or the oil used for anointing, exist outside the body and are perceived by one or more of the fives sense. These outward symbols remind the faithful of the internal action of invisible divine grace entering the human soul.

UNDERSTANDING SOME SYMBOLS AND GESTURES:

Kneeling and praying with beads, crosses depicting a crucified Jesus, and sprinkling holy water, are telltale Catholic practices. Here are the meaning behind them as it relates to the body and soul. The dynamic between the material and spiritual worlds.

THE SIGN OF THE CROSS:

The most common Catholic gesture is the sign of the cross. We use our right hand to touch the forehead, then the middle of the breast, then the left shoulder and finally the right shoulder. 

As we do this we say “In the name of the Father, and of the Son, and of the Holy Spirit Amen”

This sign of the cross symbolically reaffirms for Catholics two essential Christian doctrines:

The Holy Trinity; Father , Son, and Holy Spirit; and humankinds’ salvation through the cross of Christ.

THE GENUFLECTION:

Another telltale sign of a Catholic is genuflection, which is touching the right knee to the floor while bending the left knee. The sign of the cross is made simultaneously with this gesture. Catholics only genuflect in front of the Holy Eucharist. The Holy Eucharist is the real body and blood of Jesus, so we show the ultimate form of respect by genuflecting or kneeling before him. The Holy Eucharist is kept in a large metal container or vault called the tabernacale, or sometimes, the Eucharist is displayed behind glass in a gold container called a monstrance.

THE CRUCIFIX:

The crucifix is a typically Catholic symbol, a cross bearing an image of Jesus being crucified.

Protestant Christians typically have crosses with no (corpus) body of Jesus attached. The graphic symbol of the crucifix became predominant in the Western Church to remind Catholics that Jesus was true man as well as true God and that his suffering and death were very real and painful. The crucifix reminds us of the high price paid for humankinds’ sins and inspires believers to repent of their sins and be grateful for the salvation obtained by Jesus’s death on the cross. 

Holy Water: 

Holy water is a sacramental—a religious object or action created by the Catholic Church as opposed to those instituted by Jesus himself. 

Helpful and beneficial but totally optional, sacramentals are inferior and subordinate to the seven sacraments, which are necessary in order to live a life made holy by the gift of grace from God. Sacraments give the recipient a special grace necessary to fulfill the mission of that particular sacrament, but sacramentals offer a different and subordinate grace depending on the spiritual demeanour of the recipient. In other words, sacraments give grace independent of the spiritual state of the recipient. For example, a groom who is in the state of mortal sin when he gets married is validly married. On the other hand, a groom who has a mortal sin on his soul gets no grace from the blessing the priest gives to the newly married couple after they pronounce their vows.

Sacraments are like food for the soul, and sacramental are like supplemental vitamins.

Holy water, which is water blessed by a priest, bishop, or deacon, is the most widely used sacramental. Non-Catholics may think of holy water as the stuff that burned the face of the possessed 12 year old in the movie The Exorcist. Holy water can be used to drive out demons; so on rare occasions the Church uses it for that purpose. But more regularly, holy water is used as a symbolic reminder of Baptism.

On entering or leaving a Church, Catholics dip their right hand, usually with two fingers, into a font, a cup of holy water that’s on a wall near the doors of the church. Then they make the sign of the cross, wetting their forehead, breast, and shoulders. They’re visibly reminding themselves that they’re entering the House of God, and blessing with holy water is good preparation for worship.

Holy water is sprinkled on the congregation at Mass whenever the priest chooses to do so in place of the Penitential Rite, which would have taken place at that time. Catholics also take small quantities of holy water home with them to fill fonts on their walls and bless themselves whenever leaving home, because the home is the domestic Church for Catholics.

Home is where the family lives, and its from the family that the Church grows and lives. Priests, deacons and bishops must come from families, and families need to attend church and support them. Anytime a priest or deacon blesses a religious article, such as rosary beads, a statue, or a medal of one of the saints, he sprinkles holy water on the object after saying the prayers of blessing. The holy water reminds the owner that the object is now reserved for sacred use; to enhance prayer life, for example, and shouldn’t be used for nonreligious use. Likewise, a blessed cup, called a chalice, used at Mass to hold the wine that the priest consecrates, can’t be used for any other purpose. It can’t be used to drink wine or juice at the dinner table, for example .

Holy water is blessed when Baptisms are celebrated in the church, particularly at the Easter Vigil, (Holy Saturday night, the evening before Easter Sunday), or it can be blessed anytime during the year when the quantity runs out or evaporates. 

SENSING GOD: 

The five senses of sight, touch, smell, hearing, and taste are all used in Catholic worship. Catholics believe that the internal action of divine grace entering the human soul can’t be seen, felt, smelled, heard, or tasted. But because external symbols can be perceived by the senses, Catholics use many symbols for the human body to perceive, while the soul receives the divine grace.

THROUGH SIGHT: 

More information is gathered by the sense of sight than any other.

From the words you read to the pictures and images that you look at, the ability to see is important to human knowledge.

Depicting God: Catholicism teaches that God the Father has no human body. He’s pure spirit, and that means totally invisible.

But because of the importance of the human sense of sight, people have felt then need to represent God visually somehow; to create a visible symbol of the invisible God. One problem has been that the First Commandment forbids graven images, which are objects of worship;

idols.

The pagans, such as the ancient Babylonians, Egyptians, Persians, Greeks, and Romans, had many gods and goddesses, which were represented in stone or metal and worshipped. The Hebrew people, on the other hands, were one of the few ancient cultures to have a monotheistic religion, mono meaning one and theos meaning god. Although their pagan counterparts had plenty of idols to worship, the Hebrews were forbidden from making an image or idol of God.

From Abraham until Moses, no one even knew the name God. He as known as the nameless One. This invisible, imageless, and nameless deity was different than pagan gods, because according to the ancient way of thinking, after you knew the name of god or of the evil spirit or demon for that matter, you could control it somehow. Invoking the name and having an image of the god gave the believer some influence over that being. But the one true God had no name and couldn’t be depicted by any image.

After paganism died out in Western culture and the Roman Empire embraced Christianity, the danger of distorting the nature of the one true God evaporated. After God the Son took on a human nature in the person of Jesus, who had real and true human body, fear about symbolically representing God the Father or God the Holy Spirit in Christian art disappeared.

God the Father, Jesus, and the Holy Spirit are most often represented in visible form.

God the Father is usually depicted as an old man with a long flowing beard.

Jesus had a face, but with no pictures of him to draw from, artists have used their own creativity to depict the Savior.

God the Holy Spirit is almost always portrayed as a dove, because the Bible speaks of a dove descending on Jesus at his Baptism by John the Baptist. 

WORSHIPPING CATHOLIC STYLE

Understanding Some Symbols and Gestures

Conveying meaning through colors and symbols.

When you enter the Cathedral of Notre Dame in Paris, you are overwhelmed by the colors shining through the magnificent stained glass windows. Originally, stained glass windows were meant to teach the Catholic faith to illiterate peasants. Unable to read, they could look at the pictures depicted in the stained glass and learn all about salvation history. Stories from the Bible, Church history, and symbols of the seven sacraments, for example, have been shown in stained glass.

Depending on the occasion, priests and deacons wear different-colored liturgical vestments, garments for worship services, for Mass ie: green, white, red, purple, black or gold. Vestments often have symbols on them, such as across; the first and last letters of the Greek alphabet, the alpha and omega, representing Jesus, who is the beginning and the end; you may also see the letter M for Mary, the mother of Jesus.

Marble altars and floors are often engraved with symbols, such as the two keys for St. Peter. The symbolism is taken from the Gospel According to Matthew, which describes Jesus entrusting the keys of the kingdom to Peter. So, too, an eagle is the symbol for St. John the Evangelist and a pelican pecking her own heart to feed her young with her blood represents Christ, who feeds Catholics with his blood in Holy Communion.

Catholic architecture and art uses visual symbols to enhance the faith. For example, the gothic cathedrals spiral up toward heaven to remind the faithful of their destiny in the next world, and not to get too comfortable in this early one. To literally see the beauty of Catholic worship, you can visit the Shrine of the Most Blessed Sacrament in Hanceville, Alabama. The marble, the gold, the stained glass, the light, the altar, the tabernacle and the seven foot all monstrance surrounded by gold and jewels all attract the human eye and inspire the human soul to aspire to heaven. These things, which are attractive to the five senses, also help the soul to transcend the material world into the spiritual realm.

WORSHIPPING AND UNDERSTANDING ALL OUR BELIEFS

Sensing God through Touch:

Just as no one has seen God, because he’s invisible, no one has touched him either. Yet everyone knows how vital the sense of touch is to human beings from the moment they’re born. Being held by a parent and feeling tender, loving hands offer a sense of security. Just like the sense of sight, the sense of touch is also used in Catholic worship.

Getting baptized, people literally feel the water being poured over their head. When getting anointed, they feel the Oil of the Sick being applied to their forehead and the palms of their hands. During the Sacrament of Matrimony, the bride and groom join right hands before pronouncing their vows. At Confirmation, those being confirmed feel the Chrism Oil being put on their foreheads. In addition, when being ordained a priest, a man can feel the two hands of the bishop being imposed on the top of his head. 

When we pray the Rosary we can feel the beads as we pray the  Hail Marys' and meditate on the mysteries of Jesus and Mary. On Ash Wednesday, we can feel the ashes of burnt palms (from last year’s Palm Sunday) being imposed on their forehead. Also there are holy water fonts at every entrance and exit of our churches, so believers can touch the holy water with their right hands and bless themselves.

Through Smell: The sense of smell is as much a part of human beings as the other four senses so Catholic worship uses what it can to appeal to this function of the body. 

Did you Know? The incense used in the Catholic Church symbolizes prayers rising to heaven. It is also used to bless and purify. 

Burning Incense: One of the most obvious to the nose involves burning incense, which is made from aromatic resins of certain trees that are dried to a power. When placed on burning charcoal, incense produces a visible smoke and a recognizable aroma that fills the church.

The smoke represents prayers going up to heaven and the sweet aroma reminds people of the sweetness of God’s divine mercy.

Incense has been used in worship since pagan times. In the Old Testament, Psalm 141 speaks of prayers rising up to heaven “like burning incense.” Moses was commanded by God to burn incense on the altar before the Ark of the Covenant, which held the Ten Commandments.

Incense remains an important part of Catholic worship today. Easter Orthodox Catholics use incense all liturgical worship. Latin Catholics may use it on special holy days and almost always at funerals. At funerals, incense is burned at the coffin as well as the altar, because the body has been a temple of the Holy Spirit when the soul lived inside. The body will be resurrected by Jesus and reunited with its soul at the Resurrection of the dead.

St Benedict Medal

The St Benedict medal is a very powerful protector against evil and contains several exorcism prayers etched on the medal itself. This medal is traditionally blessed by a priest in order to obtain its power as a sacramental.

prayinglatin.com/st-benedict-medal + Blessing of St Benedict Medal 

The Sign of the Cross, the Symbol of the Theological Virtues 

The sign of the holy cross is our powerful weapon, our strength, our consolation in life and death. It symbolizes the theological virtues of faith, hope and charity. 

a) The cross is the symbol of faith 

Our Christian catechism teaches, that by making the sign of the cross, we profess that there are three persons in God: God the Father, God the Son, and God the Holy Spirit. We also profess that the second person, the Son of God, became man and died on the cross for our salvation. 

The sign of the cross works miracles and has great power, provided it is made with faith. The church writer John Moschus (d. 622) in his work Spiritual Meadow spoke about St. Julian, bishop of Bostros, in Palestine, whose enemies wished to do away with him. To achieve this, they bribed his servant to poison the wine in his chalice. The saint, warned by an inspiration from God, discovered the plot. In the presence of witnesses, he made the sign of the cross three times over the chalice containing the poisoned wine saying, “'In the name of the Father, and of the Son and of the Holy Spirit.” Then he drank the wine without suffering any harm. 

b) The cross is the symbol of hope 

When we make the sign of the cross over ourselves, we profess not only our faith, but also our hope. The object of hope is our salvation; hence, on the tombs of our deceased we place a cross to signify hope in the resurrection of the dead. St. John Chrysostom remarked, “'Know that you cannot achieve the everlasting kingdom, except through our Lord, Jesus Christ and the holy cross.” St. Ephrem the Syrian (373) in his sermon on the cross says, “The Cross is the salvation of the dead; the cross is the hope of Christians; the cross is the staff of the lame; the cross is the downfall of the proud; the cross is the hope of the hopeless.” 

c) The cross is the symbol of love 

The sign of the cross is a witness and a symbol of God's love for us and our love for God. By making the sign of the cross on the forehead, which is the seat of our mind and thoughts, we profess that we love God with our whole mind and all our thoughts. By making it on our breast, we profess that we love God with our whole heart and with our whole soul. We make the sign of the cross on our shoulders, which are the symbols of strength, to profess that we love God with all our strength. Thus, when we make the sign of the cross on our person, we profess the most important commandment of God, the commandment of love. 

Receiving the Holy Eucharist 

DID YOU KNOW...before receiving the Holy Eucharist, you should be in a state of grace (no mortal sin). If not, receive a blessing and then spend time being present with Jesus. 

As you receive the Holy Eucharist, know you are receiving the consecrated Body and Blood of Jesus and treat it with the reverence it deserves. 

As you approach Him, thank Him for His sacrifice and His love for you. Tuck your right hand below your left as the minister places the Body in your left hand and respond Amen. Immediately consume the Body using your right hand. 

If you take the Blood, sip it after responding Amen. Enjoy being with Jesus as you become one. 

How to Receive Holy Communion (Holy Eucharist) in a Byzantine-Ukrainian Rite Church

Metropolitan Stephen Sulyk

PREPARE YOURSELF

Prepare yourself to receive the Most Holy Body and Blood of Christ by a short examination of conscience to ascertain that there is no obstacle to a worthy reception of Christ.

OBSTACLES

A grave sin, wrong intention or lack of one hour fast.

By a grave sin we mean a transgression of the law of God or of His Church in very important matters or a gross neglect of your duties towards God or your fellowman. When done deliberately and with full consent of the will, this will make you unworthy of receiving Holy Communion.

A wrong intention or a wrong reason "why" you are receiving Holy Communion, would also make you unworthy. Some such wrong reasons would be to show others how good or holy you are, to please your friends, your parents or superiors. A right intention would be to please God in whom you believe, whom you love more than anyone or anything else.

Church law requires from us one hour fast from food and drink before Holy Communion, except water which you may drink anytime. Sick people must abstain from foods and drink for 15 minutes, except for medicines. If your conscience tells you that there is no obstacle to a worthy reception, then you may and should approach the altar every time you participate in a Divine Liturgy and receive Holy Communion without first going to confession.

If you, however, recall that there is an obstacle, a serious sin on your conscience, then you should first be reconciled with God through a good confession.

"Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and blood of the Lord. Let a man examine himself, and so eat of the bread and drink of the cup. For anyone who eats and drinks without discerning the body eats and drinks judgment upon himself." (1 Cor. 11:27-29)

WHAT YOU SHOULD DO

When your turn comes to receive, come as close as possible to the priest so that the distance between the chalice and your mouth may not be too great. You could even tilt forward a bit, but not too close so as not to impede the priest's movements. Then, raise your head up and slightly back, open your mouth wide enough, and do not put your tongue out, but rather pull it back. Keep your head steady. The priest will just place the host into your mouth without touching the communion spoon to either your lips or your mouth.

WHAT YOU SHOULD NOT DO

Do not close your mouth while the priest has the communion spoon in it. Close it only after he has placed the host into your mouth and taken out the spoon.

Do not grab the communion spoon with your lips and do not lick it!

Do not move your head or sway your body while the priest is reaching with the communion spoon for your mouth.

Do not make the sign of the cross immediately before or after the reception of Holy Communion while you are close to the priest. Raising your hand for a sign of the cross, you might accidently hit the chalice and knock it out of the priest's hands.

WORTHILY THANK THE LORD

Now that you have received Christ within your heart, spend some time in sincere thanks-giving. Do not rush out of the church, but "may our mouths be filled with your praise, O Lord, that we may sing of Your glory. For you made us worthy to partake of Your holy, divine, immortal and lifegiving mysteries..."

Do Not Mess With children

A Sunday School teacher was discussing the Ten Commandments with her five and six year olds. After explaining the commandment to "honour" thy Father and thy Mother, she asked, "Is there a commandment that teaches us how to treat our brothers and sisters?" Without missing a beat one little boy (the oldest of a family) answered, "Thou shall not kill." 

THOUGHTS ABOUT LENT

I am sure that everyone remembers being sent to their rooms as a young child by a parent upset by our behavior. Perhaps we were fighting with our siblings, or were being disrespectful to our parents. We were sent to our rooms so we could spend some time alone thinking about what we had done wrong, and hopefully we would change our behavior.

I remember as I was being ushered into my room-turning to my mom and saying, “I don’t want to be your little girl anymore!!” My mother in her wisdom knew that I didn’t say that because I was hurt or sorry, but out of sheer anger at being punished. She knew that whether I wanted to be her little girl or not didn’t matter. I was her little girl. She was committed to me no matter what and no matter how far away from her love I chose to go.

She would always love me.

Lent reminds me of those times. Many times I have chosen either thought word or action not to be God’s little girl: a half told truth, an angry word, impatience with others around me. At those times God puts me in my room to think about these actions. Lent is a time when we should reflect on our actions and how we can become better. What can we do to make this world a happier place where everyone is treated with the love, respect and dignity that we as God’s children all deserve?

God is like our parents. When we come out of our rooms and say “I’m sorry”, He always welcomes us back with open arms. God, like my mother, tells me the same thing when I come out of my room and say, “I want to be your little girl again.” He says to me, “You always were.” 

Lent 

Lent is the 40-day season of preparation for Easter that ends on Holy Thursday, three days before Easter Sunday. During Lent, Catholics recall their baptism and do penance – fasting, prayer, and almsgiving – as they commemorate the death and resurrection of Christ. What is Ash Wednesday? It marks the beginning of the liturgical season of Lent. Palms from the previous Palm Sunday are burned, and ashes from these palms are distributed on Ash Wednesday as a sign of penitence. Why do Catholics traditionally give something up during Lent? To do penance in preparation for the greatest feast in the Christian calendar. What is fast and abstinence? Ash Wednesday and Good Friday are universal days of fast and abstinence. Catholics still consider Fridays throughout Lent as days of abstinence. Anyone over the age of 18 and under the age of 59 are obliged to fast and abstain. Fasting, in the Latin Church, is the limitation of food and drink – typically to one main meal and two smaller meals, with no solid foods in between. Abstaining, in this context, is the refraining from certain kinds of food or drink, typically meat. In lieu of fasting, one may substitute works of charity. Why the Ashes? Ashes are a public sign of our intent to die to our worldly desires and live in Christ. Where do the ashes come from? The ashes are made from the blessed palms used in the Palm Sunday celebration of the previous year. We mark our foreheads with ashes to remind ourselves that we are not of this world and are made for eternity with God. As our foreheads are marked with ashes, these words are said "Remember, that you are dust, and unto dust you shall return." 

http://boscoparish.com/wp-content/uploads/2019/02/March-bolletin.pdf

Holy Week

Holy Week is the most important week in Catholicism. This week of great reverence and reflection spans the final eight days of Jesus’ life—from Palm Sunday to Easter Sunday. It is astounding how much wisdom, insight and inspiration are available to us during this one week. Here is just a sample of what happens during Holy Week:

• Palm Sunday, Jesus triumphantly enters Jerusalem

• Monday of Holy Week, Jesus clears out the temple with a whip

• Tuesday of Holy Week, Jesus is anointed with oil at Bethany and preaches on the Mount of Olives

• Spy Wednesday, Jesus is betrayed by Judas

• Holy Thursday, Jesus celebrates the Last Supper, prays in the Garden of Gethsemane, and is arrested

• Good Friday, Jesus is sentenced to death, scourged, beaten, crucified, and dies on the Cross

• Holy Saturday, Jesus is buried in the tomb and descends into hell

• Easter Sunday, Jesus rises from the dead

We are all trying to make sense of life. One way for us to understand our lives is to look at them through the great experiences that happen during Holy Week. Just try this exercise–at the end of every day, ask yourself, “What sort of day did I have today? Did I have an Ash Wednesday day, or did I have an Easter Sunday day? Did I have a Good Friday day, or did I have a Holy Saturday day?"

What defines those sorts of days? Good Friday is an easy one—it's a day of suffering and sacrifice. There are some days you get to the end of, and you feel like that's the kind of day you've had. What's Holy Saturday? It's a day of darkness, doubt, anxiety, confusion, and a day where faith is tested. What’s Easter Sunday? It’s a day of new life. Maybe there's a birth of a child in the family, and we see it as a miracle, a gift from God.

We're trying to make sense of our lives, and God is constantly trying to help us make sense of them. These great moments in the life of the Church and the life of Jesus provide powerful lenses through which we can see our lives in a new way, expanding our understanding of ourselves and others.

Keep reading for more information about each day of Holy Week and simple, yet powerful ways to engage with each moment along the way.

dynamiccatholic.com/lent/holy-week 

Our celebration of the holy season of Lent is coming to an end as we've entered into Holy Week and are getting ready to move into the celebration of the Sacred Paschal Triduum. The Triduum is the time between Lent and Easter - it comprises the days of Holy Thursday, Good Friday, and Holy Saturday, and it's the holiest time of the year for Catholics, with some of the richest, most mysterious and sacramental celebrations of the year.

Holy Thursday gives us a chance to enter into the celebration of the Last Supper with Jesus and the Twelve Apostles. We gather together - just as they did - to pray, to share in the joys of the Eucharistic celebration, and to gather strength from our community. We strive to recognize ourselves in the obstinence of Judas, in the brashness of Peter, in the youthful exuberance and trust of John, and in the tumultuous preparation for the passion of Jesus. But we also take solace in the gift of the institution of the Eucharist that night, and rejoice in the gift of Jesus' own presence in our churches, in our homes, in our famines, and in our hearts and lives.

On Good Friday we gather together to journey with Jesus on the Via Crucis, the Way of the Cross. We follow our Lord and Master as the Suffering Servant, willing to give everything - even his very life - as an example of sacrificial love. Every Catholic tabernacle in the world lies open and empty - every sanctuary lamp is dark - we commemorate the day, even the very hour, of the death of Jesus.

But on Saturday at the Easter Vigil, we gather together in the evening to once again to celebrate the coming light of the Resurrection. We finish the liturgy begun on Holy Thursday, we brandish fire to chase away the darkness of death and despair, and we join our voices in a glorious Alleluia to our Risen God and to our own eventual resurrection.

As we prepare to finish our Lenten journey as a parish and school community, I urge you, as parents and as the first teachers of the faith, to make time - wherever you may be - to lead your family to the prayers, the rituals, the sacraments, and the mysteries of the Sacred Paschal Triduum, so that we may more fully appreciate and celebrate the gift and the joy of the Easter resurrection. Like Jesus, may we be bringers of this Good News into the lives of those around us, especially those young lives gifted and charged to our care.

olsschool.org/school-life/holy-week-paschal-triduum 

Passion, Crucifixion, Death, Burial, and Resurrection of our Lord Jesus Christ

The Paschal Triduum of Death, Burial and Resurrection is a three day liturgical celebration.

What is the Sacred Paschal Triduum?

The Sacred Paschal Triduum is the three most solemn days of the liturgical year; Holy Thursday, Good Friday, and the Easter Vigil.  These are the “high holy days” of the entire Church year in which we celebrate the Paschal Mystery, first, the passion, suffering, and death of the Lord Jesus, followed by his resurrection, the triumph of the holy cross, and Christ’s decisive victory over sin and death.

The summit of the Liturgical Year is the Sacred Paschal Triduum.  Though chronologically three days, they are liturgically one day unfolding for us the unity of Christ's Paschal Mystery.  The Paschal Mystery is Christ's work of redemption accomplished principally by His Passion, death, and Resurrection.  The single celebration of the Triduum marks the end of the Lenten season, and leads to the Mass of the Resurrection of the Lord at the Easter Vigil.

The first mention of “the most holy triduum of the crucified, buried, and risen Lord” is in the fourth-century writings of St. Augustine. But the New Testament contains evidence that Jesus’ earliest disciples recognized the great significance of the three days between Jesus’ crucifixion, death, burial, and resurrection. 

The whole of the Christian faith is founded on the action of these three days, with Maundy Thursday instituting the Holy Eucharist; Good Friday, the sacrificial death of Jesus; Holy Saturday, the victory of Christ over death and hell; and ultimately, Easter Sunday’s celebration of new creation. 

Easter is the greatest feast in the Christian calendar. On this Sunday, Christians celebrate the resurrection of Jesus Christ from the dead. For Catholics, Easter Sunday comes at the end of 40 days of prayer, fasting, and almsgiving known as Lent.

conversatio.org/paschal-triduum 

A Lenten Meditation 

+ If we were knives, LENT would be a time to sharpen our cutting edges. 

+ If we were cars, LENT would be a time for an oil change and a tune up. 

+ If we were swimming pools, LENT would be a time to filter the dirt out of our water. 

+ If we were gardens, LENT would be a time to fertilize our soil and dig out our weeds. 

+ If we were carpets, LENT would be a time to get power-cleaned. 

+ If we were VCRs, LENT would be a time to clean our heads and adjust our tracking. 

+ If we were computers, LENT would be a time to overhaul our disk drive. 

+ If we were highways, LENT would be a time to repair our cracks and fill our chuckholes. 

+ If we were TV sets, LENT would be a time to adjust our focus and fine-tuning. 

+ If we were silverware, LENT would be a time to clean away our tarnish. 

+ I we were batteries, LENT would be a time to get recharged. 

+ If we were seeds, LENT would be a time to germinate and reach for the sun. 

BUT WE ARE NONE OF THOSE THINGS. 

+ We are people who sometimes do wrong things; we need to atone for them. 

+ We are people who sometimes grow spiritually lazy; we need to get back into shape. 

+ We are people who sometimes become selfish; we need to stretch out of our narrowness and begin giving again. 

+ We are people who sometimes lose sight of our purpose on earth and the immense promise within us; we need to regain our vision. 

+ And because we are also people who sometimes tend to [put these things off, we need a special sort of official time to concentrate on doing them. 

So WE HAVE LENT! 

The Easter candy will taste sweeter, the Easter flowers will bloom more brightly, the Easter Sunday sun will shine more warmly if we are a better people- and all because of how we spend these next 40 days. (Originally published in Liguorian, Feb.88) 

WHY DO WE BEGIN LENT WITH ASHES?

Ashes are a symbol of our mortality; we have been formed from dust and to dust we will return. Ashes are also an ancient sign of repentance. There are many references in the Old Testament to people wearing sack cloth and ashes as an outward sign of turning away from sin and entering an intense period of prayer. We pray that God will create clean hearts and new spirits within us during our Lenten journey.

FASTING AND ABSTINENCE ON ASH WEDNESDAY

Fasting is an ancient penitential practice that helps us to maintain a state of spiritual alertness, and to imitate Christ who denied himself out of love for us. We begin Lent by denying ourselves. We pray for those in need and for God’s mercy to help us to be more faithful and loving. The Church requires the baptized aged 18 to 60 to fast and to abstain from meat on Ash Wednesday. Those with medical conditions such as Diabetes, and those expecting a child are not bound by the Church’s norms on fasting and abstinence.

Fasting is eating only one full meal during the day, and other lesser meals that do not, together, constitute a second meal. In Canada, Fridays in Lent are also days of abstinence (and optional fasting).

http://www.arparish.ca/images/bulletins/ARP_BulletinMar03_2019.pdf 

The Beatitudes (CCC 1716)

The beatitudes are different altogether. These are the blessings that Jesus talked about in the Sermon on the Mount, and they offer an entirely different moral code, one, which is inviting rather than prohibitive:

Blessed are the poor in spirit: for theirs is the kingdom of heaven.

Blessed are they that morn: for they shall be comforted.

Blessed are the meek: for they shall inherit the earth.

Blessed are they, which do hunger, and thirst after righteousness: for they shall be filled.

Blessed are the merciful: for they shall obtain mercy.

Blessed are the pure in heart: for they shall see God.

Blessed are the peacemakers: for they shall be called the children of God.

Blessed are they, which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.

Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.

The Beatitudes are at the heart of Jesus' preaching. They express Jesus' charity.

michaeljmcgivneyhonoris.ca

THE 7 SPIRITUAL & 7 CORPORAL WORKS OF MERCY

THE 7 SPIRITUAL WORKS OF MERCY 

The Spiritual Works of Mercy are oriented toward the soul. Though ideally applicable for all faithful, not everyone is considered capable or obligated to perform the first three Spiritual Works of Mercy before they possess the proper tact, knowledge or canonical training to do so. The remaining four Spiritual Works of Mercy are considered to be an obligation of all faithful to practice unconditionally. The Seven Spiritual Works of Mercy are: 

1. Admonish the Sinner 

2. Instruct the Ignorant 

3. Counsel the Doubtful 

4. Bear Wrongs Patiently 

5. Forgive Offenses Willingly 

6. Comfort the Afflicted 

7. Pray for the Living and the Dead 

THE 7 CORPORAL WORKS OF MERCY 

The Corporal Works of Mercy are oriented toward the body. Six of the seven are mentioned in Matthew 25:31-40 - although not precisely - as the reason for the salvation of the saved, while Matthew 25:41-46 exhorts the omission of them as the reason for damnation. As deprivation of burial was viewed with horror by the Jews, the seventh Corporal Work of Mercy (Tobit 1:17-19) was later added.  The Seven Corporal Works of Mercy are: 

1. Feed the hungry

2. Give drink to the thirsty

3. Clothe the naked

4. Shelter the homeless

5. Visit the sick

6. Visit the imprisoned

7. Bury the dead

fwdioc.org/works-of-mercy.pdf 

catholicapostolatecenter.org/works-of-mercy.html 

CHURCH MANNERS 

Coming to mass on Sundays is what we are called to do as Catholics. It should be a day that we gather as an individual or as families to come listen to God’s word. It’s hearing the message of the day that guides us for the week. It helps us to become better people. However….there are several things that prevent us from focusing properly during the mass. Perhaps it’s time to ask ourselves if we are preparing ourselves the way we should before and while we attend. 

Coming to Mass is accepting Christ’s invitation to join him at his banqueting table. The Altar (the banqueting table) is covered with a beautiful white linen table cloth. Only the finest gold vessels are used for the bread and the wine. There are candles that are lit and fresh flowers. We are expecting a very special guest: Jesus himself. 

This is exactly what we do when we are expecting special dinner guests to our home. Fine linen, candles, fresh flowers and our best dishes come out, and then just before everyone arrives we change our clothes and clean up. However, when we expect guests at our home we don’t behave the same way as we do when we go to Church. Why is that? 

Can you imagine: 

* How would you feel if your guests arrive late and dinner has already started? 

* How would you feel if your guests left before dessert was served? 

Please arrive on time to Mass and never leave before the final blessing. You should not leave until the final verse of the recessional song. This final song is the final prayer of the mass. 

* How would you feel if your guests used their cell phones during your dinner? Please turn off your cell phones and do not chat with the person next to you until the mass is over. You are distracting to others around you who are trying to focus. 

* How would you feel if your guests allowed their children to roam all around your home where they do not belong, leaving a trial of crumbs and hurting the furniture? I’m sure that if your guests behaved that way you would be disappointed. So please try to avoid making these same mistakes when coming to mass. If your children need a snack, please pick up the crumbs. Please do not park in the no parking areas. They are marked no parking for very good reasons. Keep your children in the pews beside you. When they approach the altar they are very distracting. Respect the kneelers. Raise them and lower them gently and don’t allow your children to stand on them when they are raised. Repairing them has become a full time job. 

By following some of these guidelines we can enjoy our quiet invitation to the Lord’s table in a more respectful and meaningful way. Thank you. 

http://boscoparish.com/wp-content/uploads/2019/05/6th-Sunday-of-Easter-2019.pdf 

The Mystery of the Eucharist 

The Mystery of the Eucharist (Holy Communion) is the third of the Mysteries of Christian initiation. In the Eucharist, the newly baptized who was born in Christ and filled with the Holy Spirit, receives the communion of the Body and Blood of Christ at the holy Eucharistic table. Unlike Baptism and Chrismation, however, which we receive only once, we receive the Mystery of the Eucharist throughout our lives, since it is through this Mystery that we grow in the grace received in Baptism and Chrismation—the grace to be sons and daughters of God. For this reason, our Church offers Communion to the newly baptized. 

In the Mystery of Holy Communion, Christ gives us His very self, His Body and Blood, as nourishment for our growth in the new life. At the Mystical Supper (Last Supper) Christ offered Himself for us so that we might be able to offer our lives for our neighbour, as He offered his life (see Jn 13:34). Receiving Communion in the Lord’s Body and Blood, we receive a pledge of life eternal: “Those who eat my flesh and drink my blood have eternal life, and I will raise them up on the last day” (Jn 6:54). Partaking of the Body and Blood of Christ, we already have eternal life, the fullness of which will be revealed in the glorious second coming of Christ. For since He bestowed on us His own image and His own spirit and we did not guard them, He took himself a share in our poor and weak nature in order that He might cleanse us and make us incorruptible, and establish us once more as partakers of His divinity. 

The Holy Eucharist most fully manifests and creates our communion both with God and with others. All who have communion with Christ become “one body in Christ, and individually we are members one of another” (Rom 12:5). In other words, we become one Church. “Because there is one [Eucharistic] bread, we who are many are one body [of Christ], for we all partake of the one bread” (1 Cor 10:17). We profess this same truth in the Anaphora of Saint Basil the Great when we ask God to “unite all of us who share in this one bread and cup with one another into the communion of the one Holy Spirit.” 

Saint John of Damascus teaches in “An Exposition of the Orthodox Faith”: Participation is spoken of; for through it we partake of the divinity of Jesus. Communion, too, is spoken of, and it is an actual communion, because through it we have communion with Christ and share in His flesh and His divinity: [at same time] we have communion and are united with one another through it. For since we partake of one bread, we all become one body of Christ and one blood, and members one of another, being of one body with Christ. 

By His real presence in the Eucharist Christ fulfils His promise to be with us “always until the end of the age” (Mt. 28:20). As St. Thomas Aquinas wrote, “It is the law of friendship that friends should live together… Christ has not left us without His bodily presence in this our pilgrimage, but He joins us to himself in this sacrament in the reality of His body and blood” (Summa Theologiae, III q. 75, a. 1). With this gift of Christ’s presence in our midst, the church is truly blessed. As Jesus told His disciples, referring to His presence among them, “Amen, I say to you, many prophets and righteous people longed to see what you see but did not see it, and to hear what you hear but did not hear it” (Mt. 13:17). In the Eucharist, the church both receives the gift of Jesus Christ and gives grateful thanks to God for such a blessing. This thanksgiving is the only proper response, for through this gift of Himself in the celebration of the Eucharist under the appearances of bread and wine Christ gives us the gift of eternal life. 

“Amen, amen, I say to you, unless you eat the flesh of the Son of Man and drink his blood, you do not have life within you. Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day. For my flesh is true food, and my blood is true drink… Just as the living Father sent me and I have life because of the Father, so also the one who feeds on me will have life because of me” (Jn. 6:53-57). 

~ Do not let your worries get the best of you; remember, Moses started out as a basket case. 

~~ The shortest distance between a problem and a solution is the distance between your knees and the floor 

~~ One that cannot forgive others breaks the bridge over which they must pass, for everyone has need to be forgiven. 

What is Catholic Charismatic Renewal?

"It's a personal experience of the presence and power of the Holy Spirit, who brings alive in new ways the graces of our baptism. The Holy Spirit not only sets on fire all that we have already received, but comes again in power to equip us with his gifts for service and mission.

"Charismatic Christianity is normal Christianity, because the Church herself is charismatic, and we were never supposed to live a Christian life without the full presence and power of the Holy Spirit. So the aim of the Renewal is to bring the life of the Holy Spirit into every part of the Church by bringing Him into the life of every Christian man and woman."

- Charles Whitehead KSG,  Former President of International Catholic Charismatic Renewal Services

The Catholic Charismatic Renewal (CCR) is:

-       A personal experience: CCR is something that transforms the relationship between an individual and God

-       About the presence and power of the Holy Spirit: although it’s deeply personal, CCR isn’t focused on us – it’s an action of God the Holy Spirit

-       Reviving the graces of our baptism: this new action of the Holy Spirit stirs up the graces which have already been given to us as Catholics and Christians

-       A new opportunity for the Spirit to come again: when we open ourselves to the action of the Holy Spirit, we also invite him to pour new graces into our lives

-       Not something to be kept for ourselves, but for service and mission: this renewing experience of the Holy Spirit should change the way we live our lives.

altonrenewal.com/information 

ccr.org.uk/what-is-ccr 

A Thanksgiving excerpt from “Catechism of the Ukrainian Catholic Church: Christ – Our Pascha”. Pg. 130, Para. 376 

The mystery of the Eucharist takes its name from this prayer of thanksgiving in which we express gratitude for all that we have received from God. We thank God “for all things which we know and do not know, the benefits bestowed upon us, both manifest and hidden.”

 This gratitude-thanksgiving precedes all petitions for our needs. This is because we realize that, having given us his Son and the Holy Spirit, he has given us all for our salvation. Praying to God, the “ineffable, inconceivable, invisible, incomprehensible,” we confess that he is infinitely greater than all that we know or can say about him or his deeds. We thank God for creation: “[he] brought us from nothingness into being,” and for salvation: “After we fell [he] raised us up again [and] did not cease doing everything until [he] led us to heaven and granted us [his] future kingdom.” We also thank him “for this liturgy which [he has] deigned to accept from our hands.” 

And then we thank him for making us able to know this gift and to respond to it. Joining the song of the Seraphim “Holy, holy, holy,” we offer praise to the Most Holy Trinity: “Holy are you—truly all-holy—you and your onlybegotten Son and your Holy Spirit.” 

Happy Father’s Day - A Father’s Day Prayer 

We ask You, Almighty God, to bless all the fathers and men of our parish family on this Father’s Day. Grant them the strength to unconditionally love and forgive others. Grant them the courage to deal honestly with life’s challenges. Make them icons of steadfastness in Your service. Give them the knowledge to teach their children and show young Parishioners how to love other as You love them. 

We beg You, O Heavenly Father, to shower Your blessings upon the living fathers and men of our parish. Bless them with happiness, health and length of days. 

We also ask that You grant a blessed repose to our deceased fathers and place them in a place where there is no pain, sorrow or mourning. 

Heavenly Father bless the men of our parish. We also ask You, to bless us that we may be persons who are truly sensitive to the needs of others. We know that You have called us to be like Your Son, Jesus Christ; therefore, help us to be givers of life to others by the way we respect and treat them. Amen! 

What does it mean to call God “Father”? 

When we call God “Father” we are using the language of faith. To call God “Father” does not mean to limit God to the male sex. God is neither male nor female, God transcends such categories. In fact, God has also been likened to a mother. In the Book of Isaiah God assures Israel: “As a mother comforts her son, so will I comfort you” - Is 66:13. Likewise, David encourages Israel to hope in God “like a weaned child on its mother's lap” - Ps 131:2. 

The language of faith attempts to express meaning, and in this case, we should understand that when we call God “Father” it is to help us appreciate the parental love God shows to us in several ways: 

A. God provides for the needs of His children: “Therefore I tell you, do not worry about your life and what you will eat, or about your body and what you will wear. For life is more than food and the body more than clothing. Notice the ravens: they do not sow or reap; they have neither storehouse nor barn, yet God feeds them. How much more important are you than birds! Can any of you by worrying add a moment to your lifespan? If even the smallest things are beyond your control, why are you anxious about the rest? Notice how the flowers grow. They do not toil or spin. But I tell you, not even Solomon in all his splendor was dressed like one of them. If God so clothes the grass in the field that grows today and is thrown into the oven tomorrow, will he not much more provide for you, O you of little faith? As for you, do not seek what you are to eat and what you are to drink, and do not worry anymore. All the nations of the world seek for these things, and your Father knows that you need them. Instead, seek his kingdom, and these other things will be given you besides” - Lk 12:22-31 

B. God loves us so much that He sent His Son to save us: “For God so loved the world that he gave his only Son, so that everyone who believes in him might not perish but might have eternal life. For God did not send his Son into the world to condemn the world, but that the world might be saved through him” - Jn 3:16-17. 

C. God has shared His life with all people: “See what love the Father has bestowed on us that we may be called the children of God. Yet so we are. The reason the world does not know us is that it did not know him. Beloved, we are God's children now; what we shall be has not yet been revealed. We do know that when it is revealed we shall be like him, for we shall see him as he is. Everyone who has this hope based on him makes himself [or herself] pure, as he is pure” - 1 Jn 3:1-3. 

Transfigured With Him 

If Jesus, the Head of the Body, was transfigured, then we who are members of His Body will also be transfigured with Him. The dazzling light that shone through Christ on Mount Tabor is not just something that happened in the past. It is a window through which we can look to see the reality of the Kingdom of God not only in Christ but also in us. As we are incorporated into Christ through faith and the sacraments, we are gradually transformed into His likeness. This is our personal transfiguration in Christ. We are not just earthen vessels of clay subject to the universal law of death and corruption. These earthen vessels bear a “great treasure” as St. Paul states. 

They can become not only spirit-bearing, but God-bearing, pervaded by God's presence. They are called to share in the eternal glory of God. It was our own human nature, which was filled with divine glory at the Transfiguration. It was our own human nature, which was made Godlike and partook of God's glory. Consider this against the background of people who claim that life is meaningless. 

The divine light did not merely shine around Christ, His very flesh was aflame with it. The image of God in us, which had been darkened by the sin of Adam, was once again glowing in the human nature of Jesus. Transfigured and sanctified by the grace of God, this human body of ours can indeed become an icon of man deified, transfigured and glowing with the light of the Holy Trinity. It is for this reason that many Eastern Rite theologians consider the Feast of the Transfiguration as the day of the celebration of the deification of human nature in Christ. 

Sin Blinds 

“If we say we have no sin, we deceive ourselves, and the truth is not in us” (I John 1:8). Yet we do say, “we have no sin” — many of us. It is easy to fool ourselves because, as Aristotle said, the easiest person in the world to deceive is oneself. Sin is dangerous and deceptive precisely because it is so blind to itself. It calls “evil good and good evil.” It puts “darkness for light and light for darkness.” It puts “bitter for sweet and sweet for bitter” (Isaiah 5:20). 

It belongs to the nature of sin to blind as it grows; the more you have of it, the less you see of it. That is why people who do not believe in God and ignore His Church are always the first to protest that they are not sinners. They find the words of St. Paul most distasteful, “...Christ Jesus came into the world to save sinners. And I am the foremost of sinners...” (I Tim. 1:15). 

It is the nature of sin to blind us to itself. William Temple said, “No crime looks so bad to the man who has committed it as to the man who has kept clear of it. As soon as we have done something that is nasty, we have blunted our own capacity to be disgusted, we have tarnished the mirror in which we are to look at our own reflection.” Yet the so-called experts who are being quoted today are the great sinners. The movie actress is quoted as an authority on men. After all, she's had seven husbands. The wealthy sportsman is quoted in the newspaper concerning automobiles. He's an authority — having had seven wrecks. But the poor amateurs who have never failed in marriage or wrecked a car, what do they know! Thus, it comes to pass, as Jesus said, that the blind become leaders of the blind. 

Should Christians Boycott? 

Dear Padre, 

I do not see the connection between boycotting and being a good Christian. - Mary

Dear Mary, 

If boycotts and other works aimed at establishing justice are unchristian, the first Christians did not realize it. Jesus challenged his disciples to help liberate oppressed persons. He called “blessed” those who “hunger and thirst for holiness” (Mt 5:6). As far back as the Old Testament, God is revealed as one who wants to liberate the oppressed Israelites from their slavery in Egypt (see Ex 3:7-12). Even Jesus identified himself as a liberator when he said, “The spirit of the Lord…. has sent me to proclaim liberty to captives…and release to prisoners” (Lk 4:18). 

A boycott can be defined as a concerted, organized refusal to use a product or to patronize a place of business or entertainment as an expression of disapproval, with the hope that this public pressure will bring about change for the better. 

Boycotts are disruptive and controversial, as they are meant to be. They certainly should not be undertaken lightly or without just cause. There must also be responsible leadership of boycotts, but in our democratic and pluralistic society, boycotts can serve an important purpose as a forceful expression of public opinion. 

One boycott that is backed by responsible social action involves Cesar Chavez, the charismatic leader of migrant farmworkers, especially in California. With great difficulty he organized these people into the United Farm Workers of America. This organization has called for a boycott of some large grape-growing companies that have proved to be totally insensitive to workers’ demands for a just wage and humane working conditions. 

While none of us alone can solve world problems involving hunger, injustice, immorality, and a host of other evils, when we band together with efforts like boycotts, we have a fighting chance at shaping the type of world Christ envisions. 

Father Louie Miller, C.SS.R. 

Eucharist: Christ’s Life-giving Power 

By Robert Newmes 

Transubstantiation has traditionally been the word that Catholics use to describe how bread and wine become the Eucharist. Basically, it means that when the bread and wine are consecrated they maintain the external appearance of bread and wine while actually becoming the body and blood of Christ. The word transubstantiation has always appealed to Catholics because it challenges those who believe that the bread and wine are only symbols or spiritual embodiments of Christ’s body and blood. 

The Catholic Church continues to affirm the doctrine of transubstantiation, but people use the term less frequently today. We know now that this word, even with all its syllables, focuses only on the elements of bread and wine. Nothing is said about the relationship that occurs in the Eucharist as we become one with Christ in sharing the one bread and the one cup. 

By its very nature, the Eucharist is a mystery we cannot fully comprehend. To even begin to understand it, we must move beyond the concept of transubstantiation and consider the Eucharist as God’s ultimate act of self-giving. We demonstrate our authentic acceptance of this gift – and our support of the importance of Mass – in our own self-giving. Through this self-giving we enter into the life, death, and resurrection of Christ. 

In the passage after the miracle of the loaves (see Jn 6:1- 15, 25-59), Jesus speaks about the life-giving power of bread that comes down from heaven. He explains that he is the living bread and that those who eat this bread will have eternal life. Some reject these words, but those who remain faithful realize that Jesus’ death is the ultimate self-giving action memorialized in the Eucharist. In sharing his body and blood, we gain eternal life but also strength to carry out our Christian mission here on earth. 

“Go in peace” does not end the Mass, it continues the liturgy through our entire week. Everywhere we go and everyone we meet is our Eucharistic opportunity to reflect Christ. 

http://www.stbasilschurch.com/Jun_02_2019.pdf 

THE EUCHARIST – is the very Body, Blood, Soul and Divinity of the Risen Christ. In Holy Communion, we receive the whole Person of the Risen Lord, Jesus Christ. Please approach only in the state of grace, with faith in His Real Presence, with holy fear (the utmost respect), and with love. 

The Seven Sorrows or Dolors of Mary are listed below and a key to understanding them, and thus consoling her, is to recognise that the more she loved Jesus (and she loved Him perfectly) the more intensely sorrow filled her Immaculate Heart. The Virgin Mother of God’s martyrdom lasted 33 years, for St. Simeon revealed to her in excruciating detail what lay ahead for her dearest son, our Lord Jesus Christ. As such, all her joys became inexorably coloured with sorrow. And she endured these pains perfectly, with patience, humility and obedience, offering them to Almighty God for the salvation of poor sinners.

1) The Prophecy of Simeon

2) The Flight Into Egypt

3) The Loss of the Child Jesus in the Temple

4) Mary Meets Jesus on the Way to Calvary

5) Jesus Dies on the Cross

6) Mary Receives Jesus

7) Jesus is Placed in the Tomb

traditionalcatholicprayers.com 

Living the Will of God 

Adapted from “Life in Christ – A Catechism for Adults” by Michael Place 

1. Where do Christians get the strength to live a moral life? 

Our ability to live a moral life begins with our being united with Christ in Baptism and becoming temples of the Holy Spirit. It is the Spirit who guides and heals us as we seek to live as disciples of the Lord Jesus. 

2. What is the basis of human dignity? 

The source of our dignity as human persons is the fact that we are made in the image and likeness of God (see Genesis 1 :27). Gifted with the immortal soul, we are meant to enjoy true happiness. We are able to realize this destiny because our human reason can understand God's plan for creation and our free will is able to direct us to seek what is good and true. 

3. When is an action morally good? 

For an action to be morally good the objective act, the purpose, and the circumstances all must be good. There are some acts that - apart from intention or circumstance - are always morally illicit (eg. perjury and adultery). 

4. What is the social foundation of the moral life? 

Christ has told us that we cannot separate the love of God from the love of neighbour. Made by God to be social in nature, humans live in society. Certain social institutions, such as the family and the state, are necessary for the fulfillment of our human vocation. 

The purpose of all societal institutions must be to promote the good of the human person. To enable society to achieve this proper purpose some persons are invested with authority, which we are obliged to obey. All authority, including the authority of government, however, must work for the "common good." Authority which acts unjustly or contrary to the moral good need not be obeyed. 

5. What is the common good? 

Traditional Catholic teaching has described the common good as "the sum total of social conditions enabling groups and individuals to achieve perfection more readily and completely" - Pastoral Constitution on the Church in the Modern World. 

The common good involves three essential elements: respect for each person, the social well-being and development of the group itself, and the promotion of peace between individuals and groups. It is a primary responsibility of the state to promote the common good. 

6. What is social justice? 

Social justice is intimately connected to the common good. It is the effort to help individuals and groups realize those conditions under which they can obtain that which they are due. 

Social justice involves respecting the dignity of the human person and the rights associated with that dignity. This respect allows us to care for others, especially the disadvantaged, as well as those with whom we disagree. Dignity is the basis for the equality of all persons and for the sense of human solidarity by which material goods are distributed and shared. 

- "These are the two conditions in order to follow Jesus: to listen to the word of God, and to put it into practice. This is the Christian life – nothing more. Simple, simple. Maybe we’ve made it a little difficult, with many explanations that no one understands, but the Christian life is thus: listening to the Word of God and practicing it." - Pope Francis, Homily at Daily Divine Liturgy, September 23, 2014 

Being Holy 

By Father Richard A. Boever, C.Ss.R. 

Do we do holy things in order to become holy? To word the question in this way is dangerous. It not only indicates that we are not yet there but also implies that our true nature is not a holy one. Rather, it implies that we must capture our holiness by stockpiling prayers and works of goodness. While we are only too aware of the effects of original sin in our weak natures, we also profess that we, in Baptism, are washed clean and become sons and daughters of God and members of His Church. In our very nature, therefore, because of God’s gracious gift, we become holy. 

Holiness is not a trait we possess or attain; it is a blessing bestowed on us by God. It is not an edifice that others will be able to see once built; it is a way of being authentic. In fact, then, we do holy things not in order to become holy, but following the philosophical principle that our actions flow from who we are, we do holy things because we are holy. 

Much of human existence is illusory. We set up a grouping of routines, habits, mind-sets, and convictions that help us deal with daily life. We expend a tremendous amount of energy reinforcing these platforms for fear that our very world would collapse without them. They give us a way of operating in society and are necessary for human interaction, but they will never be sufficient to explain life. The point here is not to denigrate these realities of life but to accept them for what they are. 

Possibly the best insight into the stark meaning of life is only found in death. As the process progresses, the dying man or woman lets go of things that used to occupy so much attention and demand so much energy. All that remains in the end is the person he or she has become as a result of relating to the world. 

Christian spirituality is both the simplest and most complex of all discoveries. It is to walk with the core self through life and to be authentic to the holiness that is one’s true nature. 

Righteousness and Merit

https://www.ewtn.com/catholicism/library/righteousness-and-merit-1139 

Be Righteous But Not Self-Righteousness

https://catholicstand.com/be-righteous-but-not-self-righteousness/ 

Holy Rest: Sunday 

We cannot simply achieve our vocation. We need to receive it, and this is why we need Christ, the Church, and, perhaps surprisingly, Sunday—the Sabbath. Sunday is a day of worship, rest, of celebration, of receptivity. It has been said that “More than the Jewish People have kept the Sabbath, the Sabbath has kept the Jews.” The same can be said for Christians. More than Christians keeping their Sunday obligation, the Lord’s Day has kept the Church.  

“If you want to kill Christianity,” it has been said, “you must abolish Sunday.” Things can be abolished in multiple ways. Romano Guardini speaks about how certain economic and social forces constantly shove Sunday aside. He writes, “Work gnaws at it; amusement elbows its way into it, crowding out holiness; the significance of keeping holy is misunderstood, and rest is imposed with a resultant boredom that is worse than if work had continued.” Through overfull sports schedules, mindless amusements, the ubiquity of screens that never shut off, and the habit of viewing Sunday as a mop-up day from the previous week’s activities, the Sabbath loses power to recreate and renew our relationship with the Lord and with others.  

Christians, in particular, can too easily dismiss the Third Commandment, “Keep Holy the Sabbath.” If we violated the commandment about adultery the way we typically violate the command for keeping the Sabbath, we would see more clearly the wreckage it causes. “Honey, I tried not committing adultery this week, but it didn’t quite work; but I will try again next week.” No marriage would last long under such circumstances. The Sabbath—the commandment to both rest and celebrate— is essential to our work and to the order of our lives.  

The power of Sunday, the Lord’s Day, the Sabbath, is found in its potential for keeping us free: Sunday is the day when production, consumption, and especially technology do not own us; when we are defined not by our doing or having, but by our being made in God’s image; when we remember that life is a gift given, not a task achieved. Sunday helps us to see and to maintain our true identity. If we do not get Sunday right, we will not get Monday right. 

Stephen Covey wrote an excellent book entitled Seven Habits of Highly Effective People. It has sold over twenty-five million copies in forty languages and is considered one of the most influential leadership books ever written. There are many good points in Covey’s treatment; but the seventh habit, which he calls, “sharpen the saw,” helps us to see a particular problem. According to this rendering, we rest from our work in order to become more productive, to increase our capacity to handle challenges, to recharge ourselves so that we can achieve success. All of this is true, but the danger is that this can create a state of mind that never leaves work. All time is ordered to work time, for we cannot abide in rest without worrying about whether it serves the next moment’s occupation. This does not create rest; it tends instead toward anxiety.  

Describing this anxiety, the Hungarian psychologist Sándor Ferenczi coined the term “Sunday Neurosis.” Why is it, he wondered, that when we take time to rest, we find often that we quickly become restless? We experience disease and angst that often begins on Sunday afternoon. It expresses itself in terms of a lack of a sense of meaning in life, an emptiness, a listless boredom, often a low-grade depression, and a generally melancholy spirit.  

The reason for this experience may have to do with the way we work, but it usually has more to do with the way we practice leisure. Our rest often results in restlessness precisely because our leisure time lacks spiritual enrichment connected to the habits of silence, celebration, and fraternal charity. When we lose touch with a spiritual and communal form of leisure, we instrumentalize our rest—that is, we don’t do it for itself but for some utilitarian benefit. T.S. Eliot once wrote, “The last temptation is the greatest treason; to do the right deed for the wrong reason.” If I am nice to my wife simply because I want to get things from her, I begin to corrupt our love. There are things we not only need to do, but also need to do for the right reasons. One of these is the way we spend our leisure time.  

While the weekend is crucial for our rest, without spiritual forms of leisure, especially worship, we lose sight of authentic celebrations and of the good that is affirmed in our celebrations. In a letter entitled “The Lord’s Day” (Dies Domini), John Paul II explained, “When Sunday loses its fundamental meaning and becomes merely part of a ‘weekend,’ it can happen that people stay locked within a horizon so limited that they can no longer see ‘the heavens.’ Hence, although ready to celebrate, they are really incapable of doing so.”  

Our need is not for just any kind of leisure, but for the kind of celebration that radically affirms the goodness of the world and that marvels at what God has created. If our weekends and holidays become filled with frenetic amusements, we will miss out on the meaning of celebration and lose sight of the deeper reality of the world that can be received only in contemplation. It is crucial that we develop spiritual habits with the power to move us to this deeper reality. 

Dr. Michael Naughton is the director of the Center for Catholic Studies at the University of St. Thomas (Minnesota). He holds the Koch Chair in Catholic Studies and is a full professor in the department of Catholic Studies.  He is the author, co-author, and co-editor of ten books and over fifty articles, including Getting Work Right: Labor and Leisure in a Fragmented World. 

The Jesus Prayer 

By Irma Zaleski 

One of the best-known ways of ceaseless prayer and repentance in the Eastern Tradition (Catholic and Orthodox), which is also becoming familiar to many Christians of the West, is the ancient practice of the Jesus Prayer. This prayer consists of constant, silent repetition of the words “Lord Jesus Christ, Son of God, have mercy on me, a sinner!” or “Lord Jesus Christ, have mercy on me!” or even “Lord, have mercy!” 

We practice the Jesus Prayer by saying it every day, as often as we can, as often as we remember to say it. At first, this practice may seem monotonous and dry, and we may not be able to find much joy in it. If we persevere, however, the prayer will eventually become part of our own being, our own cry of trust and love. It will enter our hearts and go on within us, wherever we are and whatever we do, whether we are fully aware of it or not. It will become for us the way of ceaseless prayer about which St. Paul wrote (1 Thessalonians 5:17) and of ceaseless repentance. 

The Jesus Prayer is always a prayer of love and repentance. It focuses our attention on the Person of Christ, our Saviour - it is said to Him and in His presence, calls on His mercy, and helps us to open our hearts to it. It is a perfect expression of our trust in His merciful love. Each time we pray it we testify to our conviction that He will save and forgive us and pour all His love, all His tender mercy upon us, however often we sin, however far away from Him we have gone. 

The Jesus Prayer is, of course, not the only way to practice repentance. The heart of all true repentance - as it is the heart of all true prayer- is a longing and a search for the presence of God within us, at the very center of our being. Therefore, we must not worry too much about how we should repent but only ceaselessly seek God’s presence in the way that is most suitable for us, to which we are most drawn. All true prayer will, sooner or later, lead us to repentance, because when we have glimpsed, even for a moment, the beauty and glory of God in the face of Christ, we shall know what true repentance is and why we can never stop practicing it. 

What Is the Difference Between A Vocation and A Profession? 

There is a distinct difference between vocation and profession, although they are not mutually exclusive and do in fact overlap. ‘Profession’ is a much more restricted term, which we use to indicate a career or a particular ability we develop, usually with the purpose of earning a livelihood and contributing in some way to the good of society, but always considered in a horizontal dimension. You do not need to believe in God to choose a profession and exercise it in an outstanding way, doing much good to and for others in the process. A person can pick, choose and switch professions freely since the principal point of reference is their preferences, their own benefit and the opportunities they have. 

When we use the word ‘vocation’ we introduce a vertical dimension into our life, especially into our thinking process and decisions, since the point of reference when we talk about vocation is God's will - what we believe He is calling us to do with our life, the purpose for which he created us as it relates to the salvation of our own soul and the salvation of others. A vocation is not something you switch out of on a whim, since it is not something you go into lightly. In following or pursuing a vocation the main question is: “What does God want?” and not “What do I prefer?” It would be a major mistake to approach a vocation to the priestly or consecrated life, or to marriage, thinking only of ourselves and not being willing to commit ourselves to it, "for better or for worse"' because we know God wants us to see it through. 

And so, if there is ever a conflict between our profession and our vocation, it is always the vocation that has to win. A married person who knows that a career opportunity that opens up to him will most probably destroy his marriage must opt for his marriage vocation even if the price is his career: - A doctor, who risks losing his license if he refuses to do certain immoral procedures, will follow his Christian vocation even at the cost of his medical career. A priest, who is a great success in a particular field of ministry, is asked by his bishop to serve in a different area must follow his priestly vocation which includes obedience to his bishop, rather than his "success" in a particular field. 

When should young people start answering God’s call, meaning when should one enter the seminary or a religious order? From a general point of view, the answer would be, "Right away", meaning as soon as you hear the call and prudently come to the conclusion that it may be authentic you should act on it. In our daily life, whenever God asks us to do something, we should follow through quickly and generously. That is the general principle, but when we are faced with a complex situation, several factors and circumstances can affect the answer. For someone still underage, their parents' desires are a major factor in their decision and they need their permission to take any definitive step. This would apply to a teenager still in high school who wants to go to a high school seminary, or one finishing high school but still a minor who wants to enter the seminary. The parents have the burden of judging if their child is mature enough, or if their natural attachment is getting in the way, etc ... 

All in all, the important attitude for any young person to foster is generosity with God. Just like Samuel in the Bible (1 Samuel 3): "Speak, Lord, for your servant is listening!" 

Jesus Invites Us To Pray 

“You do not have to be clever to please me. All you have to do is want to love me. Just speak to me as you would to anyone of whom you are very fond. 

“Are there any people you want to pray for? Say their names to me and ask me as much as you’d like. I am generous but trust me to do what I know is best. 

“Tell me about your pride, your touchiness, your selfcentredness, your meanness, your laziness. I still love you in spite of these. Do not be ashamed. There are many saints in heaven who had the same faults as you. They prayed to me and, little by little, their faults were corrected. 

“Do not hesitate to ask me for blessings for the body and mind; for health or memory success. I can give everything. 

“Tell me about your failures, and I will show you the cause of them. What are your worries? Who has caused you pain? Tell me about it. Forgive them, and I will bless you. 

“Are you afraid of anything? Have you any tormenting, unreasonable fears? Trust yourself to me. I am here. I will not leave you. 

“Have you no joys to tell me about? Why do you not share your happiness with me? Tell me what has happened since yesterday to cheer and comfort you. Whatever it was, however big, however small, I prepared it. Show me your gratitude and thank me. 

“Are temptations bearing heavily upon you? Yielding to temptations always disturbs the peace of your soul. Ask me, and I will help you overcome them. 

“Well, go along now. Get on with your work or play. Try to be humbler, more submissive, kinder. Come back soon and bring me a more devoted heart. Tomorrow I shall have more blessings for you.” 

Jesus is not asking us to despise ourselves in a sickly manner, but to confess just what we are and what we have received. If Jesus is dead-set against smugness, it is not because it destroys God, but because it destroys us. Our greatest wealth is our destitution that makes us ready to receive all from God. 

• If you know everything, you cannot learn. 

• If you have everything, you cannot receive. 

• If you are perfect, you cannot grow. 

• If you are just, you cannot be saved. 

Woe to you since you have no need of God. He came to enlighten the ignorant, fill the hungry with good things, make children grow, and save what was lost. 

• If you have found everything, you cannot look any further. 

• If you have arrived, you can no longer walk. 

• If you can do anything, nobody can help you. 

Woeful are you, since God is the treasure you have not yet found, the road you have not yet travelled, and the servant you have not yet hired. ~ Prayer is not a ‘spare wheel’ you pull out in time of need, but it is the ‘steering wheel’ that directs the right path throughout the journey 

~ Give God what is right, not what is left 

~ A lot of kneeling will keep you in good standing 

Terms and Conditions - By Most Rev. Richard W. Smith, Archbishop of Edmonton 

In our daily use of the Internet, it is not unusual to be presented with a click-to-agree contract that will govern the use of a product, service, app, etc. These online contracts, license agreements, terms of service, privacy policies and other agreements will present us with the option of indicating that, by clicking on “Join” or “I accept”, we are agreeing to all of the stipulated terms and conditions. Problem is, it seems that most users click and accept without having read that to which they have thus agreed.

This issue was raised two years ago in an online article of the Guardian (Mar 3, 2017). The author reported that a number of university students had “clicked to agree” to the terms and conditions of a social networking app called NameDrop. Apparently, according to a particular paragraph of the contract, they had thus agreed to surrender to NameDrop their future firstborn children!!! The article’s author was quick to point out that, of course, such an app did not exist; this was simply an experiment of some communications researchers to test the veracity of claims to have read that which was accepted.

Throughout the Gospels, we find Jesus spelling out very clearly the terms and conditions that we are to accept if we wish to be his followers. Yet, how familiar are we with them? Pope Francis is rather insistent that we each understand what it means to be a baptized follower of Jesus Christ. This means accepting, first of all, that Jesus sets the terms; we don’t. We cannot follow the Lord and participate in his Church on our own terms, only on his. But we need to take time to study, know and love what they are as we “click-to-accept” by the act of faith.

Some of those terms and conditions are on display in the Gospel passage proclaimed at mass on Sunday (cf. Luke 12:49-53). They set forth clearly what we can expect as we give our lives over to him.

“Do you think that I have come to bring peace on earth? No, I tell you, but rather division!” Such a statement by Jesus catches our attention. We know that Jesus did, in fact, come to bring peace. The angels proclaimed peace at his birth, and he himself promised to give a peace – his own – that the world cannot give. So, where does this division come from? Well, we find out rather quickly as soon as we begin to follow the Lord without compromise.

Division begins, first, in our own hearts. There the fire of the Holy Spirit works to separate us from all attachments that keep us from giving ourselves completely to the Lord. Then, as we grow in fidelity and give authentic witness, we can easily find ourselves divided from those who have not accepted the Gospel. As Jesus himself points out in the same passage, this may even include members of our own families.

Such separations are painful, certainly. Yet, what leads to the peace Jesus gives is accepting and adhering to the terms that he sets for us, regardless of the cost. Let’s be sure to read the Word of God so that we know what they are.

This article can be found at grandinmedia.ca/archbsmith 

Infection of Evil - By Irma Zaleski 

It is important to remember that feelings of anger, fear and hurt are not always wrong but are natural and necessary aspects of human life. Such emotions may be seen as indispensable “bursts” of energy that allow us to deal with difficult situations and dangers we encounter in life. They are alarm signals that alert us to an urgent need to defend ourselves, to look for help or to run away In this positive sense, anger and fear have also a spiritual dimension such as the “fear of the Lord,” “righteous anger,” “zeal for Justice” or “hatred of evil” of which the Bible speaks. 

It is, however, easy for us to cling to these emotions, to feed on them, to pervert them - even the spiritual ones - into hatred and a vicious desire for revenge. It is these perverted emotions that are the means of evil’s victory: the carriers of a dreadful infection it tries to spread in the world. We need, therefore, to become aware of them as soon as they threaten to infect our hearts, struggle with them and let go of them in prayer and repentance. In other words, we must take responsibility for them. We must realize that such emotions are our emotions and that, although we may have no choice about whether we experience them, we do have a choice about what we do with them. 

We can choose to justify our feelings of resentment and fear or we can struggle with them and refuse to allow them to take root in our hearts and control our lives. We can cling to our anger and hate for those who have hurt us, or we can pray for them and ask that the grace of repentance may be given to them: that they may realize the evil they have done and be forgiven. It is this choosing not to hate but to forgive to which the Gospel calls us. It is only this kind of forgiveness that can heal our own hearts from their darkness and pain. 

We do not need to feel kind and loving towards those who have done evil to us or to others; we do not need to feel sorry for them. All we must do is to pray for them. And if we find even that unbearably difficult, we might find it helpful to remind ourselves that we, too, add every day - however little - to the sum of the world's pain. Only God can ever know what great evil might yet result from all the “little” evil we have done and what might be the final outcome of our lack of love, our resentments or our fears. 

On the Feast Exaltation of the Holy Cross 

"The veneration of the Holy Cross of the Lord," - says the Servant of God Andrew Sheptytsky in his pastoral letter on the Holy Cross - "is one of the most significant aspects of the worship of the God-Man ... Signing ourselves with the sign of the Cross is one of the oldest customs of Christians." 

The Holy Cross is an ever-living symbol of God's everlasting love toward us sinners, a symbol of Christ's total self-sacrifice, a symbol of our redemption and salvation, a symbol of Christ's victory over death and Satan. By venerating the Holy Cross we honor Christ's sacrifice, passion and death. Whenever we sign ourselves with the sign of the Holy Cross, we profess our faith in our Saviour. 

The feast of the Elevation of the Venerable Cross is a very ancient feast. However, like the history of the finding of the Holy Cross of the Lord, the history of the institution of the feast has been obscured by various legends and it is not easy to separate historical fact from pious legend. 

One must remember that in celebrating this feast, we are not concerned with the ordinary veneration of the Holy Cross, which takes place on the third Sunday of the Great Fast, but with that aspect of the feast which is expressed in the name of the feast itself - EXALTATION or ELEVATION - of the Cross, that is, a special solemn rite connected with the veneration and glorification of the holy Cross. 

Historians of the Eastern Church generally agree that two particular events gave rise to the institution of this feast: the finding of the Holy Cross of the Lord in the fourth century and its recovery or return from Persian captivity in the seventh century. 

The institution of the Feast of the Exaltation was first preceded by the discovery or the finding of the sacred wood of the Cross upon which Christ died. Christian tradition has transmitted to us several different legends about the finding of the Holy Cross, three of which are attributed to St. Helena (+330), the mother of Emperor Constantine the Great. The finding of the Holy Cross is believed to have taken place in 326. 

The second important event was the return or recovery of the sacred wood of the Cross from Persian captivity. The Persian King Chosroes in 614 had captured Jerusalem and had carried off the Lord's Cross to his capital in Ctesiphon. Fourteen years later, the Emperor Heraclius (610-641), after his victory over the Persians, recovered the sacred Cross and had it brought back to Jerusalem where, on the 14th of September, a second solemn celebration of the exaltation of the holy Cross took place. From that time on, the feast bore the name "The Universal Exaltation (Elevation) of the Venerable and Life-giving Cross". Since the feast of the Exaltation called to mind the crucifixion and death of Christ and was given equal rank with Good or Great Friday, it had become a custom of the Church, from the earliest times, to observe a strict fast on this day. 

The Feast of the Nativity of the Most Holy Mother of God 

The Church does not have the custom of celebrating the earthly birthday of the Saints of God, but rather celebrates their heavenly birthday, that is, the day of their death which, for them, is the beginning of eternal life. She does make exception, however, for the two greatest Saints in the Church — the most Pure Virgin Mary and St. John the Baptist. We celebrate not only their heavenly birth, but also their birth on earth. 

One of the great feasts we celebrate at the beginning of the Liturgical Year is the feast of the Nativity of the most Holy Mother of God (Theotokos). As is evident from the words of the tropar of this festival, it is a joyful and significant feast. It is joyful because it is the birthday of the Mother of God, the Queen of Heaven and earth. It is significant because it places before our eyes the great truth of our holy faith concerning the Divine Motherhood of the most Pure Virgin Mary, from whom “shone forth the Sun of Justice, Christ our God.” The morning star has risen therefore, the rising of the sun is not far off. The sublime name of the feast given in our liturgical books also indicates the great significance of this feast: “The Nativity of our most Holy Queen, the Mother of God and ever Virgin Mary”. 

What is the basis for the institution of this feast? What is its history and its significance? 

The Institution of this Feast 

The Gospel records very few incidents in the life of the most Pure Virgin Mary. It says nothing about her nativity, her parentage, her childhood or youth, or her holy assumption into heaven. What is the source of our information about all these things? All this information comes from the tradition of the Church and the apocryphal writings. The Apocrypha are those writings which relate certain events from the life of Jesus Christ or his most Holy Mother that are not included in the Holy Gospel. Although the Church does not acknowledge the Apocrypha as authentic writings nor as trustworthy historical sources, nevertheless, much of what they relate belongs to the authentic tradition and belief of the primitive Church. 

The chief source of information on the life of the most Holy Mother of God is the Apocryphal book written around the year 170-180 called the Proto-evangelium of James. This book presented the basis for the institution of such feasts as the Conception of St. Anna, the Nativity of the most Holy Mother of God, the Presentation in the Temple, and the feasts honoring Joachim and Anna, the parents of Mary. From this book we learn of the circumstances surrounding the birth of the Virgin Mary, and the names of her parents, Joachim and Anna. 

The apocryphal Proto-evangelium of James in ancient times was held in high esteem. Among the many Fathers who cite or explain it are St. Epiphany, St. Andrew of Crete, St. Sophronius, Patriarch Germanus I, St. John Damascene and Patriarch Photius. 

In the Proto-evangelium of James we learn that the Most Pure Virgin Mary was descended on her father’s side from the royal house of David, and on her mother’s side from the priestly line of Aaron. Her parents lived in Nazareth and were fairly well-off. They were also distinguished for the great holiness of their lives and their great love of God and neighbor. Joachim was accustomed to dividing the fruits of his labor into three parts: one part he gave to God as a sacrifice, the second part he distributed among the poor, and the third part he kept for himself. Their one great sorrow was that they had no children. Among the Jews, childlessness was looked upon not only as an absence of God’s blessing, but as a punishment from God. Because of their childlessness, Joachim and Anna had to suffer much. Therefore, it is not surprising that they should unceasingly implore God for a child. This was the main purpose of all their prayers, fastings, and alms. Finally, the Lord God blessed them in their old age with a child who was destined to become the Mother of God. 

The birth of Mary, who was to become the Mother of God, was a singular source of joy for her parents, for heaven, for earth, and for all creation. This spiritual joy has been stressed by various Fathers of the Church. St. Andrew of Crete, in his longer sermon on this feast, extols the Most Holy Mother of God as the one in whom all the prophecies and prefigurements of the Old Testament were fulfilled. Fittingly, he summons all to share in this joy — heaven, earth, the sea and every creature; finally, he concludes with the words: “For today a child is born, from whom we have received salvation, Christ God and Word, who, having come, abides with us forever.” St. John Damascene in a sermon for this day says: “The day of the Nativity of the Mother of God is a day of universal joy for, through the Mother of God, the entire human race was renewed and the sorrow of the first mother, Eve, was transformed into joy.” 

About the Dormition of the Blessed Virgin Mary 

When at the Council of Ephesus (431) the Blessed Virgin Mary was solemnly declared as the ‘God-Bearing One’ (Theotokos), interest in her picked up very greatly. Her closeness to her Son and her inseparable role in the redemption wrought by her Son were for the people of the Christian East enough evidence that what happened to one also happened to the other. So, from the 5th century in popular devotions and in sacred liturgy, there was increasing interest in the bodily glorification of Mary just as her Son had been glorified body and soul. An annual feast day of Mary was already celebrated in Palestine. This memorial feast was celebrated as an anniversary or memory of her "Falling Asleep." Mary's Dormition into heaven, body and soul, at the end of her earthly life, is celebrated as her total glorification. Let us all join in this celebration by praying with the Church: 

"You were a Mother, and yet remained a Virgin; you went up to heaven, and yet did not forsake the world, O Mother of God. You have passed to life, being the Mother of Life. Through your intercession, save our souls from death." 

Tradition tells us that the apostles placed her body in a tomb after a peaceful passing. Thomas, absent from the burial, arrived three days late and with bitter tears begged the others to let him see her one more time. They took him to the tomb, but when they arrived, it was empty except for flowers. As a reminder of this event, flowers are brought to the churches and blessed, then returned to the homes. No longer are they merely things of beauty: they have become a living sign of God’s presence in nature. 

Dormition Feast – August 15th We celebrate the Feast of the Dormition (the Falling Asleep) of Mary, the Mother of God. In the West it is called “The Assumption”. It celebrates our belief that Mary was taken into Heaven – eternal life - bodily. She did not endure the ordinary corruption of the grave. Why? Because she had given herself completely to the will of God - she voluntarily became the mother of the human person, Jesus, the Christ. 

Keep this day holy. Make the day special by praying to the Mother of God, Mary. 

Who Were the Pharisees and the Sadducees? 

In Jesus’ time, Judaism contained several diverse groups whose political and religious ideals varied greatly. 

The Sadducees were aristocratic leaders with the temple in Jerusalem. They leaned toward compromise with the Romans to maintain the peace. They believed in a literal interpretation of the Torah and rejected oral law and traditions. They denied the existence of an afterlife as well as the coming of the Messiah. Caiaphas, the high-priest mentioned in the events on Good Friday, was a Sadducee. After the destruction of Jerusalem in 70AD, the Sadducean sect effectively dissolved. 

Contrary to popular Christian understanding, the Pharisees were not “the bad guys” of the NT period. The Pharisees were a lay group of religious enthusiasts who tried to adapt the Law of Moses in such a way as to ease the burdens of the written Law. They permitted oral interpretation of the Law and eventually developed a tradition that would later be the foundation of modern Judaism. The Pharisees frequently opposed the Sadducees, especially in the latter’s desire to placate the Romans. The Message brought by Jesus was different from the other rabbis. Some Pharisees used this opportunity to corner Him in front of His audiences; some Pharisees were transformed by it. Nicodemus was a Pharisee that acknowledged he did not know everything, and went to Jesus to find the answers. 

Another group was the Essenes. They apparently were disgusted with the state of the “official” religion in Jerusalem, so they fled to the desert near the Dead Sea to preserve authentic Judaism according to their own preference. The discovery of the Dead Sea Scrolls at Qumran in 1947 yielded an important source of information for their beliefs and way of life. They are not explicitly mentioned in the Bible. 

October 1: The Protection of the Mother of God 

Labrze is an old city nestled in the mountains of Southern Poland. It is regularly visited by countless pilgrims who pray at the grave of a priest buried beneath a beautiful shrine dedicated to the Blessed Mother. At the foot of the shrine in a little glass case lies a myrtle wreath. 

The priest buried in the grave beneath the shrine was the youngest of ten children. As a young man, he worked very hard to earn enough money to study for the priesthood because his parents were very poor. 

After his ordination, he went as a missionary to India where he worked for many years, but his health failed him and he had to return to his native country. After some time for recuperation, he was able to take up work among the Polish immigrants in Romania and Germany. When he died, they buried him in his home town of Labrze and erected the Marian shrine above his tomb because he had always fostered a special devotion to the Blessed Mother. 

Sometime after his burial, a little box was found among his possessions with a note pasted on it saying, “To be opened after my death.” The box contained a myrtle wreath and this note: “This is my mother’s bridal wreath. I have carried it with me to various countries, on my journeys over land and sea, in memory of that same moment when my mother vowed not only marital fidelity but also integrity before the altar of God. She has kept that vow. 

She had the courage to have me after her ninth child. Next to God, I owe her my life and my vocation to the priesthood. If she had not wanted me, I would not have become a priest and a missionary; I would not have been able to work for the salvation of souls. Place this wreath, My mother’s bridal wreath, into my grave. This I ask of the one who finds it.” 

When they found the wreath, the grave had already been closed, so they placed it at the foot of the shrine to the Blessed Mother to whom he had dedicated his life. 

In a time like today when ideas like Love, faith, trust, forgiveness, fidelity, commitment and sacrifice seem often to be forgotten things to talk about, a true story such as the one narrated above serves to illustrate that they are the virtues by which we are to live our lives. Why? Because Love, faith, trust, forgiveness, fidelity, commitment and sacrifice give meaning and value to our lives. They carry us through when it would be easier to follow the line of least resistance. 

We see this in the Holy Mother of God whose holy Patronage we observe October 1st. Because she consented to God’s design, Mary, a daughter of Adam, became the mother of Jesus, the second Adam. She embraced “God’s Holy Will” with a full heart and was impeded by no sin. She devoted herself totally as the Lord’s handmaid and the work of her Son. In subordination to Him and along with Him, by the powerful grace of Almighty God, she cooperated in the mystery of redemption. Mary unites and mirrors herself to the central mystery of Faith. 

The feast or her Patronage reminds us of her care for all of us and inspires us to turn to her with our needs. At Vespers, our Church, prays, “O most pure Mother of God; you are a mighty defender for those in sorrow. You are the depth of mercy, the fount of God’s wisdom and the Protectress of the world. O faithful, let us sing and praise her glorious protection saying: Rejoice, O full of Grace, the Lord is with you, and through you He grants great mercy to the world.”(at Psalm 140, first Sticheron) 

Worship and a Sense of Awe: How Should You Feel During the Liturgy? 

By Fr. David Petras, SEOD 

The deacon invites us to listen to the priest pray the anaphora by saying, “Let us stand aright, let us stand in awe ...” Unfortunately, the word “awe” has been trivialized in slang with phrases like, “Totally awesome!” True awe, however, leaves us speechless and amazed. When we say that there is mystery in the Liturgy, we really mean that there is a sense of awe. 

“Mystery” has to do with our intellect, but “awe” deals with our feelings. We need the mystery, which is the understanding, but awe is the response to this understanding. If there is not this sense of respect, or awe, or wonderment, or reverence, then the liturgy evaporates and becomes only a silly game. Heschel said “Awe precedes faith,” but we can add, “without awe there simply is no faith.” If we don’t have this interior attitude of respect and wonder and love, then the liturgy becomes something to get over as quickly as possible. 

Jesus said, “unless you become like little children, you cannot enter the kingdom of heaven.” It is characteristic of children that they find the whole world amazing and wonderful. Indeed, they find things amazing and wonderful which adults really wish they would not be fascinated with. Children take very little that we as adults take for granted and every day for the child is filled with new discoveries. Again, our Lord tells us, “Unless you are born again of water and the Spirit, you cannot enter the kingdom of heaven.” The Church has always made these rebirths in baptism, an “awe inspiring rite of initiation.” This was one of the reasons the Church grew, because faith was awesome and challenging. In the early centuries, in order to become a Christian, you had to go through a many year program of preparation, which required not only learning about the faith, but practicing it by charity towards others (community service) and by self-denial, especially fasting. 

The Church leaders thought, “how can we give these new converts a sense of respect for their new faith.” They came up with a process of initiation for adults coming that was designed to inspire a sense of awe. The catechumenate, as this process was called, revolved around the “discipline of the secret.” Before baptism, the catechumens (learners) could only attend the teaching part of the liturgy and were excluded from the prayers and eucharist. They were dismissed before the bread and wine were brought in, and the deacon exclaimed, “All catechumens, depart! Let none of the catechumens remain.” 

The catechumens did not see the Mysteries. They did not hear God being addressed as “Father”. They did not receive the Body of Christ. They did not drink the Source of Immortality! 

Then one night, usually the eve of Pascha, the feast of the Lord’s Resurrection, they were initiated. They went down into the water in baptism, and as Saint Paul says, “We were indeed buried with Him through baptism into death, so that just as Christ was raised from the dead by the glory of the Father, we too might live in newness of life.” (Romans 6:4) Robed in white garments, they took part in the eucharistic sacrifice, and then they saw, they understood, they were enlightened. Saint John Chrysostom almost sings his homily to explain to the newlybaptized what has happened to them: “Blessed be God, who alone does wonderful things, who does all things and transforms them. Before yesterday you were captives, but now you are free and citizens of the Church; lately, you lived in the shame of your sins, but now you live in freedom and justice. You are not only free, but also holy; not only holy, but also just; not only just, but also sons; not only sons, but also heirs; not only heirs, but also brothers of Christ; not only brothers of Christ, but also joint heirs; not only joint heirs, but also members; not only members, but also the temple; not only the temple, but also instruments of the Spirit! Blessed be God, who alone does wonderful things.” (The Third Intruction, 5-6) 

The Church has nothing to hide. It is not a secret society. It has always been open and public. However, just knowing what the Gospel is, and experiencing it are different. The catechumenate was a program designed to make them experience what the Faith really meant. We do the same today with the experience of Lent, when we pray and fast and do works of charity - so that we can experience annually what the catechumens experienced at their baptism. At Resurrection Matins, then, we can sing, “I was buried yesterday with You, O Christ, but today I rise, resurrected with You. Yesterday I was crucified with You, O Saviour, now glorify me with You in Your kingdom.” 

In every Liturgy, we try to recreate this experience of awe. In the Old Testament, Isaiah the prophet was struck with awe when he beheld the heavenly court. (Isaiah 6:1-3) In the Liturgy, we stand in the place of the angels: “Let us who mystically represent the Cherubim, and sing the thrice-holy hymn to the life-giving Trinity ...” The cynical person might say, “Isn’t this just some kind of hype!” But, the Liturgy really is awesome, because here we are face to face with God and what we do is really beyond the angelic powers! 

Again, Saint John Chrysostom says, “Oh! What a marvel! What love of God to humanity! He who sits on high with the Father is at that hour held in the hands of all, and gives Himself to those Who are willing to grasp and embrace Him. And all do this through the eyes of faith!” (On the Priesthood 3,4) It is the eyes of faith that are important. Through these eyes we see something new and awesome. Don’t the modern popularizers of science try to do the same when they humble the human species by speaking about the “billions and billions and billions” of galaxies? We Christians just take this sense of awe one step further and add in our hymns, “Holy, holy, holy, Lord of hosts, heaven and earth are full of Your glory.” We are here and exist. This is God’s wonderful gift, and in this tremendous universe of billions and billions and billions of galaxies, in which we might seem to appear as insignificant motes, we alone can stand and praise the Creator of all who has given Himself to us. Indeed, how can we not believe His promise of everlasting life? It is the Spirit that gives life, and in the Liturgy we see everything with the eyes of the Spirit. 

The Gift of Prayer Stays Too Often Unwrapped 

Votive Lamps - What are they? 

Each votive lamp represents a special person or need, lifted up before God in prayer. “Votive” means “devoted to a special case”. By lighting a votive lamp before the Divine Liturgy (Mass) for a special person or need, we are offering them to God along with the Body and Blood of Jesus. 

Can we light them at other times too? 

Yes. It is a strong and effective way of exercising our right as God’s children to draw His Grace into the lives of other people. By lighting a votive lamp before the statue of our Blessed Mother, we are asking her to join us in our prayer and make it purer and more in line with God’s will. 

How do we go about lighting a votive lamp? 

Use a taper to light one for each person or need that is being raised in your heart and mind to God. In prayer, tell our Lord and Mary your request. She knows best what graces are needed. Then offer Jesus a word of thanks for making you a member of such a loving family of God where nobody needs to face anything all alone. Make the sign of the cross and leave your burden in Mary’s hands. She’ll bring it to Jesus. 

If you wish, you may leave a small contribution in the little box on the stand to help keep our supply of lamps and candles available to all. 

Why are votive lamps being restored in many parishes? 

The church in Europe and North America went through a phase where some people thought we had outgrown our need for such “crutches”. We needed a lesson in humility. Without votive lamps, the rosary, the Way of the Cross, novenas, etc., people did not pray more and better, but less and worse. 

Furthermore, the Holy Father never stopped using them. People began to ask themselves, “If the Pope needs them and uses them to help others, surely we need them and can use them that way as well.” It is still a hard lesson, but we have learned the hard way that we are still sinners in need of all the help we can get to stay in touch with God, the Angels, the Saints and each other. 

The Church: Community and Communion by Father Thomas R. Artz, C.SS.R. 

To speak of the Church as both a community and a communion might seem like unnecessary repetition. Community and communion are similar words that share a common root. When used to describe the Church, however, community and communion have rather different meanings. Community refers to the external union present among members of the Church, while communion refers to the inner union of all Christians with one another in Christ. 

Community 

Community, the external union of all believers, has always been an important characteristic of the Church. Sharing one’s possessions, taking meals in common, caring for one another’s needs, and looking out for one another were the characteristic marks of the first Christian communities. The Acts of the Apostles recounts how the first group of believers lived as a community (read 4:32-35). 

This ideal of community life, however, was not always realized. Selfishness and self-interest sometimes clouded the vision of the community. Despite these weaknesses, the ideal of community persists among the followers of Christ. 

This century has seen a renewed emphasis on the importance of Church members united into a visible, external community. People strive to make their parish a living, loving, caring group of people. Showing genuine human concern for one another is how Christians demonstrate their sense of community and fellowship. More churches are making special efforts to assist the needy in their own locale and throughout the world. Parishes also have the value of community in mind when they begin programs to welcome new members, strangers, and those people who feel alienated from the Church or from society. 

Worship services also heighten the unity that exists among believers, especially when there is a chance to exchange a greeting or a sign of peace. General acceptance of common statements of belief, or creeds, and the willingness to be guided by approved moral norms is another sign of community solidarity among Church members. 

Communion 

Communion has different connotations. It refers to that special graced union that comes to people who are united to Christ. The Spirit becomes present to those who believe, making of them a communion that is one in heart and one in mind. 

Paul’s letters are filled with images referring to the union of believers in Christ. To the Corinthians, he explains that the inner union of Christians with Christ is like the union found among parts of the body (see 1 Corinthians 12:12-31). To the people of Ephesus, he explains that unity to Christ and to other Christians goes beyond racial and ethnic boundaries (see Ephesians 2:11-3:6). 

Saint Augustine, writing in the fifth century, explained that the Church is a union of all those who believe in Christ, those on earth, and those already in heaven. Saint Thomas Aquinas, a thirteenth century theologian, emphasized that the grace of Christ is the force that binds people together into a Church communion. Pope Pius XII wrote an encyclical that described the Church as the mystical body of Christ, the union of all Catholics with Christ. The Second Vatican Council referred to believers as the People of God and expanded the notion of communion with Christ to include all Christians. 

The challenge for the Church of our time is to foster both external community and internal communion among all its members. 

JESUS CHRIST SAYS: 

I am the Son of God (Matt. 26:63) 

I am the good shepherd (Jn. 10: 7, 9-12, 14-18, 27-30) 

I am the resurrection and life (Jn. 11:20-27) 

I am the way, the truth, the life (Jn. 14: Luke 4:1-6) 

I am the Light of the word (Jn. 12:46) 

I am the bread of life (Jn. 6:50-51; 60-63) 

I am the vine, you are the branches (Jn:15:5, 4:1-3, 9-12) 

I am the king (LORD) (Jn. 18:7) 

I AM (Jn. 8:58) 

St. Josaphat Kuntsevych – Feast Day November 12 

Although the Eastern churches began to separate from the Holy See in 1054, a union had existed for a period of time after the 15th century Ecumenical Council of Florence. But social, political and theological disputes caused the union to begin dissolving even before the Turkish conquest of Byzantium in 1453. Many Slavic Orthodox Christians had become strongly anti-Catholic. 

During this time, Latin missionaries attempted to achieve reunion with the individual eastern patriarchs. The approach was risky, sometimes politicizing the faith and leading to further divisions. But it did yield some notable successes, including the reunion of the Ruthenian (Ukrainian) Church in the 1596 Union of Brest. 

John Kuntsevych was trained as a merchant’s apprentice and could have opted for marriage. But he felt drawn to the rigors and spiritual depth of traditional Byzantine monasticism. Taking the monastic name of Josaphat, he entered a Ukrainian monastery in 1604. 

The young monk was taking on an ambitious task, striving to re-incorporate the Eastern Orthodox tradition with the authority of the Catholic Church in the era of its “Counter-reformation.” Soon, as a priest, subsequently an archbishop, and ultimately a martyr, he would live and die for the union of the churches. 

While rejecting the anti-Western sentiments of many of his countrymen, Josaphat also resisted any attempt to compromise the Eastern Catholic churches’ own traditions. Recognizing the urgent pastoral needs of the people, he produced catechisms and works of apologetics, while implementing long overdue reforms of the clergy and attending to the needs of the poor. 

Josaphat’s exemplary life and zeal for the care of souls won the trust of many Orthodox Christians, who saw the value of the churches’ union reflected in the archbishop‘s life and works. Nevertheless, his mission was essentially controversial, and others were led to believe striking stories and malicious suggestions made about him (such as a complete Latinization of the Eastern Churches). In 1620, opponents arranged for the consecration of a rival archbishop. 

As tensions between supporters and opponents began to escalate, Josaphat lamented the onset of attacks that would lead to his death. “You people of Vitebsk want to put me to death,” he protested. “You make ambushes for me everywhere, in the streets, on the bridges, on the highways, and in the marketplace. I am here among you as a shepherd, and you ought to know that I would be happy to give my life for you.” 

He finally did so, on a fall day in 1623. Josaphat ordered the arrest of an Orthodox priest who had been shouting insults outside the archbishop’s residence. A mob had formed, demanding the release of the priest. Josaphat released him but the mob demanded the archbishop’s life, threatening his companions and servants. Unable to escape, Josaphat died praying for the men who shot and struck him with an axe before dumping his body in a river. 

St. Josaphat’s body was discovered incorrupt, five years later. Remarkably, the saint’s onetime rival - the Orthodox Archbishop Meletius - was reconciled with the Catholic Church in later years. St. Josaphat was canonized in 1867 and his body now rests underneath the alter of St. Basil the Great in Rome. 

St. Basil - Great Archbishop of the Church 

The first outstanding characteristic of St. Basil as an archbishop was his fearlessness in professing and defending the holy faith against the Arian heretics who fiercely persecuted the true followers of Christ. Emperor Valens (364-379), baptized by an Arian bishop, became a relentless apostle of Arianism. Basil alone dared to oppose the emperor himself. At his command, eightyeight priests were burned at sea in a ship. The perfect of the praetorium summoned Basil to appear before him, and received him in a most insolent manner, not even addressing him by his title of bishop. Shouting at him vehemently, he threatened Basil with exile, confiscation, torture and death. To these terrible threats, St. Basil calmly replied, "If there is anything else, threaten me with that too, for none of these things you have mentioned can affect me." The perfect reported to the emperor: "My lord, we have been worsted by the head of this church. The man is superior to threats, deaf to arguments, incapable of persuasion." After other futile attempts to persuade Basil, the emperor finally ceased to provoke him further. 

From Basil's deep faith arose his other outstanding trait: his sacrificial love of God and neighbor. Sacrifice is the language of love. In Basil, this language of sacrifice was very strong, eloquent and active. His love, ever vigilant, sensitive, open, and allembracing impelled him to be ever ready to assist either friend or foe. For the destitute, the aged, the sick, the outcast, orphans, and widows he established large charitable institutions which formed, as it were, a separate city near Caesarea; in his honor it was called "The Basiliade". 

St. Basil was a zealous apostle of the Word of God, that is, of preaching. In his time, sermons were very important and powerful because they were almost the only means of instructing the people in the holy faith. By the grace of God, Basil was an eloquent speaker. His speech was ardent, fiery and poignant. St. Ephrem the Syrian relates that he came to Caesarea to visit St. Basil and, entering a church where Basil was preaching, he saw a white dove hovering over the shoulder of St. Basil. At this sight, he exclaimed: "Great are you, O God, in your truth. Basil is a pillar of fire through whose lips the Holy Spirit speaks." The fiery pillar symbolizes Basil's heroic love of God and of neighbor. For this reason, it was adopted as the symbol of his sons, members of the Order of St. Basil the Great, commonly known as Basilians. 

St. Basil the Great was also a master and apostle of the written word. Although his life was short, he managed to produce a surprising variety of works. Dogmatic, moral, ascetical, and polemical works, commentaries on Holy Scripture, and 366 letters constitute his spiritual legacy. 

St. Basil - The Great Legislator of Monastic Life 

Another area of activity in which St. Basil revealed his greatness as an unsurpassed organizer and legislator is monasticism. His name is forever inscribed in the history of monastic communities, monastic rules and the doctrine of asceticism, not only in the Eastern Church and in our native land of Ukraine, but also throughout the entire Catholic Church. St. Theodore the Studite (759-826) calls St. Basil “the father of Greek monasticism and the first of all the Fathers.” The father of Western monasticism, St. Benedict (480-543), knew his monastic rules and benefited from them, commanding in his own Rule that the Rule of St. Basil the Great also be read. 

According to St. Basil the purpose of monastic life is not only personal salvation, but also salvation of neighbor. For the monks of St. Basil apostolic work outside the monastery is not an exception, but a rule. According to him the love of neighbor is the measure of the love of God. 

The monastic rules of St. Basil were the result of his profound knowledge of the Holy Scriptures, his great' learning, his wide experience of life, his sincere holiness and eminently practical mind. His rules are, in truth, the lived reality of the Holy Gospels. St. Theodore the Studite, the great venerator of St. Basil and restorer of his rules, speaks of him thus: 

"Whoever follows Basil, follows the Holy Spirit, and whoever does not have faith in him, has no faith in Christ who spoke through him. " The Servant of God Metropolitan Andrew gives the following evaluation of the rules of St. Basil: "After the Gospel of Jesus Christ and the teachings of the Apostles, there is no other book as authoritative for the monks as the rules of our holy Father, St. Basil." 

By his rules, St. Basil laid a lasting foundation for common life in the, monastery; hence, some historians regard him as the true originator of the common life, even though this title of the first organizer is ascribed to St. Pachomius (†347). Small wonder then, that the monastic rules of St. Basil survived the various vicissitudes of history and have remained to the present day the authoritative rule in Eastern monasticism. 

Monasticism made its appearance in Rus-Ukraine simultaneously with the coming of Christianity. As the foundation of monastic life, St. Theodosius used the rule of St. Theodore the Studite, which is based on the rules of St. Basil the Great. 

The most beautiful praise in respect to the monastic rules of St. Basil was expressed by one of his great spiritual sons, Metropolitan Andrew Sheptytsky: "The saints of our Basilian Order modelled themselves on his rules. His rules were a school for a whole range of countless saints - from St. John Damascene, St. Maxim, and St. Theodore the Studite to the Saints Anthony and Theodosius Pechersky and St. Josaphat, who from these rules drew that great spirit with which he renewed our Church and our people." (Introduction to the "An Extract from the Rules of Our Father St. Basil the Great for Nuns") 

Although Russian Communism has brutally suppressed the Basilian Order in our native land, nevertheless, the Order has not perished. It still lives on today and its members are continuing its traditional work as missionaries, educators and publishers among our faithful who have settled in foreign countries. 

St. Basil - A Great Saint 

The German historian, Hans von Kampenhausen, in a book entitled "The Greek Church Fathers", speaking of St. Basil, said: "Basil is an ascetic body and soul. Austere asceticism is the element in which he labors spiritually, lives and exists." According to the expression of St. Basil "monks are those who struggle for holiness." In the introduction to his Longer Rules he says: "You and I, we have the same goal – holiness of life." As he taught, so he lived. Magnanimity, uncompromising will, angelic innocence and love of sacrifice for God and neighbor - these were the distinctive marks of Basil's character. "When St. Basil once decided on something," says the French author, P. Humberclaude, "he pursued it to the end ... Thus he remained to the end of his life... This feature of his character became evident in his asceticism. " (Ascetical Teaching of St. Basil) The British historian, F. Farrar remarked: "Basil did not belong to those who do things halfway. When he consecrated himself to God, he did it without reservation." (Lives of the Saints) 

His holiness, virtues and greatness are extolled by our Church in her services in honor of his feast. Here he is praised as "the holy tongue of Christ", "the shepherd of Christ's Church", "the divine and holy bee of Christ's Church", "royal ornament of the Church", "a rich treasure of learning", "invincible defender of the Trinity". Addressing him, the liturgy proclaims, “You walked the rough road of the virtues", "your word is angelic bread", "you are a chalice of innocence", "for monks a model of virtue", "a light of piety", and a "trumpet of theology" . 

Immediately after Basil's death, Holy Church began to venerate him as a Saint and to celebrate the day of his death on the first of January. The historian T. Rufin (†410), who eighteen years after the death of St. Basil translated his Rules into Latin, in a letter accompanying the translation addresses Basil as a Saint: "I translated," he says, "the monastic rules of Saint Basil, Bishop of Cappodocia, a man renowned for his faith, works and every kind of holiness." 

Thus we have briefly outlined a silhouette of the immortal figure of St. Basil the Great and his everlasting significance for our church and Ukrainian monasticism. With the words of St. Paul, “Brethren, be imitators of me as I am of Christ" (I Cor. 11) St. Basil summons us all also to imitate his deep faith, his sacrificial and all embracing love of God and neighbor, and his great holiness. 

Pylypiwka: A Journey of Expectation, Preparation and Fulfilment (Pre-Christmas)

Fasting periods prior to feast days are meant to prepare us for the feast. Unlike the Great Fast prior to Pascha (Easter), the Pre-Christmas fast is seldom practised, and many do not even know of its existence. This is partly because a detailed structure was never established for this fast. Yet this 40 day preparation period should be preserved and practised. 

This is an ancient fast. The Feast of the Nativity was added to the church calendar in Rome in the 4th century. The fast was practiced as early as 567 AD in various forms for various lengths of time. Eventually it became a 40 day fast that mimics the Great Fast prior to Pascha and was a very strict fast. 

The Feasts of the Nativity and the Resurrection are the bookends of Christ’s life on earth. The mystery of the Incarnation is the door to our salvation and Resurrection brings us new life. The incarnation of God in flesh happens for a purpose. The saving death on the cross casts a shadow back on the birth of the child. “For our sake long suffering Saviour, You were placed in the animal’s manger.” 

This is our focus during this preparation time: the selfemptying of God to take the form of a slave, for the salvation of our souls. How much does our God love us to do this great deed! 

Fasting 

The word “fast” means not eating all or certain foods. The purpose of fasting is to remind us of the Scriptural teaching, “Man does not live by bread alone.” The needs of the body are nothing compared to the needs of the soul. Above all else, we need God, who provides everything for both the body and the soul. Fasting teaches us to depend on God more fully. The first sin of our parents, Adam and Eve, was eating from the forbidden tree (Genesis 3:1-19). We fast from food, or a food item, as a reminder that we are to fast from sinning and doing evil. 

Ukrainian Catholics refer to the pre-Christmas fast period as Pylypiwka or St. Philip's Fast, as it always begins on November 15th, the day after the feast of St. Philip the Apostle. It ends on December 24th. This fast once had very strict rules. Today, the Church encourages us to abstain from meat on Wednesdays and Fridays. We are also required to practice the spirit of sacrifice, penance, especially charity. To prepare to celebrate the joy of Christmas, we fast, we pray more and we increase our acts of love and compassion. Even though there may be nothing wrong with parties and celebrations in themselves, they do seem to be inconsistent with the spirit of fasting and preparation of this pre-Christmas season. It is much better to schedule these during the Nativity-Theophany season, during the time of the feast when it is truly a celebration. 

Fasting is a call for conversion directed to our body, and fasting has the special consequence of putting things into proper perspective. It is a process by which we become free from and independent of all material things. And as we free ourselves from things outside of ourselves, we also free ourselves from the passions within us that are keeping our interior life in chains. This new freedom will make room in our body for new values. Therefore, fasting liberates us from a kind of bondage and sets us free to enjoy happiness. 

It is important to approach the fasting with the right attitude. It does not make sense to abstain from meat on Friday only to go out to an elegant lobster dinner. It is essential that an inner fast accompany the outer fast. Fasting involves not just food, but the entire being. Our mouths should fast from off-color, offensive or hurtful words. Our eyes should fast from things they shouldn’t see, perhaps movies or television programs that do not promote Christian values. Our ears should fast from listening to things they shouldn’t, like gossip and music that goes against moral integrity. Our minds should fast from thoughts that aren’t compatible with our lives as Christians. 

Constant activities and a hectic pace of life are the enemies of a healthy spiritual life. One of the ways that we can fast in this season is to let go of our frenzied pace of life. We need to take time to sit at the feet of the Lord and dwell in His presence. Let us approach this season of preparation in the hope that this time allows us to experience a new awareness of God’s presence, and our need for God. 

Salvation: the three stages of being saved 

A very godly bishop was walking down the street one day when a little girl, a very zealous Christian, no doubt, asked him, “Bishop, are you saved?” The bishop, a very kind man, smiled and said, “My dear friend, might I just inquire a little more exactly as to what it is you are asking me. Are you asking me, ‘have I been saved?’ Or are you asking me, ‘am I now being saved?’ Or are you asking me, ‘shall I yet someday be saved?’” Well, that pretty well flustered the little girl. She did not respond. “Honey,” said the bishop, “all three are true. I have been saved. I am being saved, and I shall yet be saved.” You see salvation is comprehensive, it has to do with our past — we have been saved from sin and death through baptism. This we call justification. It has to do with the present — we are being saved. This has to do with our daily walk and growth in the life of Christ and the Spirit. This we call sanctification. And salvation has to do also with our final glory in Christ. As Paul said, “When Christ Who is our life appears, then you also will appear with Him in glory.” (Col. 4:4) That we call glorification! 

Another bishop when asked the question, “Have you been saved?” replied, “I have.” “And when were you saved?” he was asked. The bishop replied immediately, “On a Friday afternoon at three o'clock in the spring of the year 33 A .D. on a hill outside the city of Jerusalem.” 

That is when we were all saved, but God will not force this salvation upon us. We must — each of us — accept it personally as the great gift of God's love. We were saved in baptism, which is our personal Golgotha. Baptism is tomb where “we were baptized into His death” (Rom. 6:3); it is also the womb from which we were born anew receiving within us the life of Christ. 

Work Out Your Salvation 

We were saved at baptism, but we must continue to “work out” our salvation for the rest of our lives by daily serving, loving, obeying, and following Jesus. 

When you stand before God's altar to be married, you are pronounced man and wife in the Lord. You are married right then and there. No one can argue that point. But it is equally true that you will “work out” your marriage from that moment on till the end of your life together. As two wills seek to become one, your marriage becomes what God ordained it to be. 

A speech by Pulitzer Prize winner Anna Quindlen at the graduation ceremony where she was awarded an Honorary PhD: 

"I'm a novelist. My work is human nature. Real life is all I know. Do not ever confuse the two, your life and your work. You will walk out of here this afternoon with only one thing that no one else has. There will be hundreds of people out there with your same degree; there will be thousands of people doing what you want to do for a living. But you will be the only person alive who has sole custody of your life. Your particular life! Your entire life! Not just your life at a desk, or your life on a bus, or in a car, or at the computer. Not just the life of your mind, but the life of your heart. Not just your bank accounts but also your soul. 

“People do not talk about the soul very much anymore. It is so much easier to write a resume than to craft a spirit. But a resume is cold comfort on a winter's night, or when you are sad, or broke, or lonely, or when you have received your test results and they are not so good. 

“Here is my resume: I am a good mother to three children. I have tried never to let my work stand in the way of being a good parent. I no longer consider myself the center of the universe. I show up. I listen. I try to laugh. I am a good friend to my husband. I have tried to make marriage vows mean what they say. I am a good friend to my friends and they, to me. Without them, there would be nothing to say to you today because I would be a cardboard cut out. But I call them on the phone, and I meet them for lunch. I would be rotten, at best mediocre at my job if those other things were not true. You cannot be really first rate at your work if your work is all you are. So here is what I wanted to tell you today: Get a life! 

“A real life - not a manic pursuit of the next promotion or the bigger pay cheque or the larger house. Do you think you would care so very much about those things if you blew an aneurysm one afternoon, or found a lump in your breast? Get a life in which you notice the smell of salt water pushing itself on a breeze at the seaside, a life in which you stop and watch how a red-tailed hawk circles over the water, or the way a baby scowls with concentration when she tries to pick up a sweet with her thumb and first finger. 

“Get a life in which, you are not alone. Find people you love, and who love you. And remember that love is not leisure - it is work. Pick up the phone. Send an email. Write a letter. 

“Get a life in which you are generous. And realize that life is the best thing ever, and that you have no business taking it for granted. Care so deeply about its goodness that you want to spread it around. Take money you would have spent on beer and give it to charity. Work in a soup kitchen. Be a big brother or sister. 

“All of you want to do well. But if you do not do good too, then doing well will never be enough. It is so easy to waste our lives, our days, our hours, and our minutes. It is so easy to take for granted the color of our kids' eyes, the way the melody in a symphony rises and falls and disappears and rises again. It is so easy to exist instead of to live. 

“I learned to live many years ago. I learned to love the journey, not the destination. I learned that it is not a dress rehearsal, and that today is the only guarantee you get. I learned to look at all the good in the world and try to give some of it back because I believed in it, completely and utterly. And I tried to do that, in part, by telling others what I had learned. By telling them this: Consider the lilies of the field. Look at the fuzz on a baby's ear. Read in the back yard with the sun on your face. Learn to be happy. And think of life as a terminal illness, because if you do, you will live it with joy and passion as it ought to be lived.” 

The Feast of the Presentation of the Theotokos – November 21 

During the first week of Pylypiwka we have the Feast of the Presentation of the Theotokos into the temple. Although this feast has no basis in history, it stresses an important truth about Mary: From the beginning of her life, she was dedicated to God. She herself became a greater temple than any made by hands. God came to dwell in her in a marvellous manner and sanctified her for her unique role in God's saving work. 

This feast reminds us of our fundamental vocation, which is the call to holiness; we are all called to be holy. Like Mary, our first and foremost mission in this life is to live holy lives. To live a holy life is a tall order but it is not impossible. It is through God’s grace that we can fulfill this vocation and mission. The Letter of Paul reminds us of this sublime reality: “The grace of the Lord is enough for those who strive to live good and holy lives.” (cf. 2 Corinthians, 12:9). 

May the Feast of the Presentation of Mary urge us all to strive to live our lives in fulfillment of this vocation to holiness. May the example of the Blessed Virgin Mary inspire us to always do the will of God even in difficult situations. Pray for us, dear Mother of God, so that we may remain faithful to the will of God and also be worthy bearers of the Word of Life. Amen. 

The Ark of The Covenant and The Mother Of God 

The Ark of the Covenant contained the gift of God: the Law and manna. Now a Living Ark will contain more than the gift: it will contain God Himself, the Word made flesh, the heavenly bread. The Old and New Testaments are fulfilled. This is the entire meaning of the feast of the entrance into the temple of the Mother of God: Mary as the new Ark enters the Temple and finds her place within the “Holy of Holies.” 

Mother Mary, New Ark of the Covenant, pray for us. 

A Pure Sacrifice: Why the Mass Isn’t Just Symbolic

Mike Aquilina is executive vice-president of the St. Paul Center and a contributing editor for Angelus News. He is author of more than fifty books, including  The Eucharist Foretold: The Lost Prophecy of Malachi. 

Whenever the early Christians talked about the Mass, that prophecy from Malachi was sure to come up. The Mass, they believed, was its obvious fulfillment.  

Malachi looked at the future and saw no more sacrifices at the Temple. Instead, the whole world was making a pure offering to the God of Israel. And that’s what we do, Christians have always said. To us, this pure offering is obviously the Eucharist; this is the way Christians have read Malachi from at least the Didache on.   

But if what we took away from all this was that Christianity had abolished the sacrifices of the Law, we’d be making a big mistake—and a potentially terrible one. Over and over the Fathers tell us what Christ himself told us: Christ came not to abolish the sacrificial system of Israel but to fulfill it.  

As the New Testament tells us more than once, Christ’s is the once-for-all sacrifice. That sacrifice is consummated on the cross, but Jesus actually makes the offering at the Last Supper. That’s where he establishes what St. Thomas Aquinas would call the “newer rites of grace” as his memorial.  

What does he offer? In signs, a “body” separated from its “blood.” It’s a priestly and sacrificial action that reminds us of the Temple liturgy. The New Testament vocabulary associated with this rite—offering, memorial, communion—is largely drawn from the language of sacrifice. And this dimension of the liturgy is what dominates the thought of the earliest Fathers, especially Clement of Rome, Ignatius of Antioch, Irenaeus, and Cyprian.  

The American biblical scholar Scott Hahn has often said that Christ’s Passion on earth is an image of the Son’s eternal offering of himself in love to the Father. Theologians say that any small movement of Jesus’ will during his earthly ministry would have been grace enough to redeem the world. But his whole life is taken up (and, as he put it, laid down) in his self-offering at the first Eucharist. He was laying down his life for his friends.  

And our lives, in communion with his, are laid down on the altar in every Mass. Everything we do on earth—work, family, leisure—is taken up in the sacrifice. This is enacted symbolically through the rite.  

But it’s not just symbolic. The sign stands for a reality. “I am the living bread which came down from heaven; if any one eats of this bread, he will live forever; and the bread which I shall give for the life of the world is my flesh” (John 6:51). Jesus refused to leave the purely symbolic interpretation open: “For my flesh is food indeed, and my blood is drink indeed. He who eats my flesh and drinks my blood abides in me, and I in him” (John 6:55–56).  

Why would it be such a terrible mistake to miss the point that Jesus fulfilled rather than abolished the sacrifices of the Law?  

It would be bad because it would miss Jesus’ own interpretation of his saving work: “And beginning with Moses and all the prophets, he interpreted to them in all the scriptures the things concerning himself” (Luke 24:27). For Jesus, the “scriptures”—what we call the Old Testament—were all pointing forward to his sacrifice.  

Furthermore, it would render the Old Testament irrelevant at best and perhaps even false or misleading. We might even come to the conclusion that the God of the Old Testament, who wanted all those bloody sacrifices, was a different God entirely, whose concerns had nothing at all to do with what Jesus taught. Exactly that idea came up very early in the history of Christianity, most famously taught by a man named Marcion. This man told his followers that the God of the Old Testament was a wicked and inferior deity, and Jesus had come to earth to free us from his tyranny and introduce us to the previously unknown good God. It was the wicked Old Testament God who had created the universe, which meant that everything in it was evil. You can see how that would lead us badly astray.  

Worst of all, thinking Jesus meant to abolish rather than fulfill the Old Testament sacrifices can lead us into one of the worst temptations Christians can face—the temptation to imagine that Christianity is anti-Jewish. The message of Christianity is that salvation has come to the whole world. But salvation has come from the Jews. Christianity is right because the covenant with Israel was right. It was what prepared the world to receive the salvation Jesus Christ brought. Christianity makes no sense without the long history of Israel.  

Family feuds are often bitter, and Christians and Jews are one family. We have an important disagreement about one important question: whether the messianic age is now or yet to come. But, just like in most family discrepancies, the terms of the argument make no sense to someone outside the family. The very fact that we disagree about this thing that makes no sense to outsiders shows that we are one people.  

When we forget this identity, terrible things can happen.  

That’s why, even if for no other reason, it’s essential to remember that Christ did not abolish the Old Testament sacrifices. What happened was what Malachi and the other prophets had foreseen hundreds of years earlier: in the age of the Messiah, the nations would recognize the God of Israel, and instead of the imperfect sacrifices offered at the Temple, one pure sacrifice would be offered around the world, from the rising of the sun to its setting. The Temple sacrifices would fade away—not because they were abolished but because their purpose had finally been fulfilled in a perfect way. 

Statues Aren’t Necessarily Idols - Karl Keating

Here’s a pop quiz I used to give in parish seminars: “You recall that the Israelites melted down their jewelry and made a golden calf. What was wrong with making a golden calf?” 

Before anyone had a chance to embarrass himself publicly, I gave the answer: “Absolutely nothing.”

When I asked that question and gave that answer, most people were stunned. “But we know making the golden calf was a sin,” they said. “The Israelites were condemned for it.”

Actually, my listeners knew no such thing. There wasn’t anything at all wrong with fashioning a statue from jewelry. What was wrong was that the Israelites then proceeded to worship the nonexistent god the calf represented. In other words, they committed the sin of idolatry. There never has been a sin of statue-making.

Statues or no statues?

“But God expressly forbids making statues,” say many Fundamentalists.

They cite Exodus 20:4: “Thou shalt not make unto thee any graven image,” and a statue is certainly a “graven image”—that is, an image made by human hands. When this verse is thrown at them, most Catholics are stumped for a response. If they were more familiar with Exodus, they could skip to chapter 25 and read the account of the ornamenting of the Ark of the Covenant.

The Lord commanded the Ark, which held the tablets of the Law, to be topped by—what else?—statues of two cherubim. The statues were to be made of gold, and the wings of the cherubim were to be held over the Ark, as though protecting it. So here we have the Lord, in chapter 20 saying, “Don’t make statues,” according to Fundamentalists, and in chapter 25 the Lord says, “Make statues.”

The key to this apparent contradiction is the purpose behind the making of the statues. In chapter 20 statues used in idol worship were condemned; in chapter 25 statues used for a proper religious purpose were praised.

This brings us to statues in Catholic churches. Fundamentalists see us kneel before statues of Mary and the saints and conclude we’re worshipping either the statues as such or at least the saints represented by the statues. We can’t blame them entirely for this misconception. Sometimes the misconception is fostered by our side.

A boo-boo of archaism

Some years ago I attended a nuptial Mass celebrated by a priest with a reputation for always saying the right thing. His reputation was destroyed by one gross slip of the tongue.  

The bride had been raised a Catholic, but the groom had not. He was a recent convert. His entire family and almost all his friends were non-Catholics. Since many of the bride’s friends also were non-Catholics, few people at that Mass knew what was going on. The priest therefore interspersed his liturgical duties with explanations.

It is traditional, at the conclusion of the ceremony, for the bride to take a bouquet to a side altar and lay it at the feet of a statue of the Virgin Mary, at the same time praying that she might emulate Mary as wife and mother. When the time came for that gesture, the priest commented that the placing of the flowers is done because “we Catholics worship Mary.”

There was a collective sigh from the few Catholics in the church and a collective gasp from the non-Catholics, who just had their worst suspicions confirmed. Husbands looked at wives, boyfriends at girlfriends, and their faces said, “See! It’s just as I always thought!”

Was the priest right in what he said? Yes and no. He was right in his understanding of the word worship, but wrong to use it. He meant it in the wide sense of the nineteenth century, when the word was synonymous with giving honor. But today worship is used in the narrow sense of adoration, and adoration is due only to God. By using an archaic sense of the word, the priest inadvertently set back Catholic/Protestant relations.

Look at the word worship. It comes from the Old English word weorthscipe, which means the condition of being worthy of honor, respect, or dignity. To worship in the older, wider sense is to ascribe honor to anyone deserving it—parents, teachers, sages, God.

The highest honor, and thus the highest worship, is given to God alone and is called adoration. The honor or worship given to living men or to saints is of a different sort. Idolatry thus means giving to a creature the kind of honor or worship reserved for God.

As this priest found out, in the popular mind worship now means only adoration. In the nineteenth century Orestes Brownson, perhaps the foremost Catholic intellectual America has produced, could write a book called The Worship of Mary and could get away with it. No one could use that title today—except a Fundamentalist complaining about our attitude toward the Mother of God.

Honoring the living—and the dead

Is there anything wrong with honoring the living? Not at all. In fact, we’re commanded to do so: “Honor your father and your mother” (Ex. 20:12). In courtrooms judges are called “Your Honor.” (Yes, in Britain some magistrates are called “Your Worship.”) Letters to legislators are addressed to “The Hon. So-and-So.” Anyone, living or dead, who bears an exalted rank is said to be worthy of honor, and that’s particularly true of historical figures. Consider the way children are instructed (or, at least, used to be instructed) to honor the Founding Fathers.

So, if there’s nothing wrong with honoring the living, who still have an opportunity to ruin their lives through sin, or the uncanonized dead, about whose state of spiritual health we can only guess, certainly there can be no argument against giving honor to saints whose lives are done and who ended them in sanctity. If merit deserves to be honored wherever it is found, it surely should be honored among God’s special friends.

How is this honor expressed on a practical level? One way is through art. We show our regard for the saints by using representations of them—statues, paintings, mosaics, medals. In the same way we show our regard for our families by carrying photographs of them in our wallets.

The fact that a Catholic kneels before a statue to pray doesn’t mean he’s praying to the statue. A Fundamentalist may kneel with a Bible in his hand, but no one thinks he’s praying to a book. Statues and other “graven images” are used to recall to the mind the person or thing depicted. Just as it’s easier to remember one’s family by looking at a photograph, so it’s easier to remember the lives of the saints (and thus be edified by them) by looking at representations of the saints.

Who is St. Nicholas? 

The true story of Santa Claus begins with Nicholas, who was born during the third century in the village of Patara in Asia Minor. At the time the area was Greek and is now on the southern coast of Turkey. His wealthy parents, who raised him to be a devout Christian, died in an epidemic while Nicholas was still young. Obeying Jesus’ words to “sell what you own and give the money to the poor,” Nicholas used his whole inheritance to assist the needy, the sick, and the suffering. He dedicated his life to serving God and was made Bishop of Myra while still a young man. Bishop Nicholas became known throughout the land for his generosity to those in need, his love for children, and his concern for sailors and ships. 

Under the Roman Emperor Diocletian, who ruthlessly persecuted Christians, Bishop Nicholas suffered for his faith, was exiled and imprisoned. The prisons were so full of bishops, priests, and deacons, there was no room for the real criminals—murderers, thieves and robbers. After his release, Nicholas attended the Council of Nicaea in AD 325. He died December 6, AD 343 in Myra and was buried in his cathedral church. His relics were moved to Italy in 1087. 

Saint Nicholas is said to be just about everyone’s saint; he is surely named the patron saint of more causes than any other saint. Nicholas has been chosen as the special protector or guardian of a great many classes of people, cities, churches, and even countries. 

Patron saints have lived a life which is a worthy example of how to faithfully follow Jesus Christ and, as part of the communion of saints, they intercede on behalf of those who call upon them. 

In the West, Nicholas is most widely known as the patron saint of children. Many of his stories tell of children rescued from calamity and returned to the care and keeping of their families. In France the most familiar story, both told and sung, is of three little children lured into the clutches of an evil butcher and rescued by St. Nicholas. Other stories, as well, tell of children who disappeared, were kidnapped, fell into a well, or suffered some other disaster-all to be delivered through the good offices of St. Nicholas. These accounts of a child forcibly taken from parents, followed by a time of grieving and despair, then the miraculous return of the child, have profound and universal appeal which makes Nicholas the much-valued Guardian of Children. It is no wonder he is the beloved patron saint of children. 

In other parts of the world, however, St. Nicholas’ chief patronage is that of sailors and ships—offering safe voyage and protection from storms. Many ports, most notably in Greece, have icons of Nicholas, surrounded by ex-votos of small ships made of silver or carved of wood. Sailors returning safely from sea, place these in gratitude to St. Nicholas for protection received. In some places, sailors instead of wishing one another luck say, “May St. Nicholas hold the tiller.” 

Prisoners and others wrongly condemned are St. Nicholas’ third major category of patronage. It reveals his strong concern for justice, especially for innocent victims. The stories of guiltless soldiers’ lives being spared and others wrongly imprisoned being released form the basis for this category. 

An excerpt from “Catechism of the Ukrainian Catholic Church: Christ – Our Pascha”. Pg. 69, Para. 188 

The liturgical tradition of the Church magnifies the most holy, most pure, most blessed and glorious Lady and God-bearing One as being “more honourable than the cherubim and more glorious than the seraphim.” The cherubim are the highest angelic order. The Church extols her “holy birth ... and her immaculate conception.” By her purity and her being immaculate the Theotokos surpasses all visible and invisible creation. Nonetheless, at the same time, she belongs to the human race spread forth from Adam and gathered in the Son of God. By conception without seed within the womb of the most holy Mother of God, the Son of God “receives into his bosom the old creation” and “manifests a new birth.” All of this is accomplished by the goodwill of God and the assent of the Virgin Mary. 

The Feast of the Conception of St. Ann 

“Today the universe celebrates the Conception of Anna, which is brought about by God.” (The Kondak of the Feast) 

The very ancient and profound cult of the Most Holy Mother of God, a characteristic mark of the Eastern Church, is especially manifested in the great wealth of Marian feasts in the Liturgical Year. These feasts present to us the more important moments in the life of the Mother of God, from the moment of her immaculate Conception to the moment of her glorious Dormition (Assumption into Heaven). 

The Holy Gospel does not give much information about the life of the Most Pure Virgin Mary, hence, it is not strange that the feasts of our Blessed Mother in general do not have their basis in the events of the Gospels, but rather in Christian tradition and in the narratives (accounts) given in the Apocryphal books of the first centuries. One such feast is that of the Conception of St. Ann, which our Church celebrates on the December 9th. 

The Feast of the Conception of St. Ann in the East 

First mention of this feast was made in the Typicon of St. Sabbas of the fifth century, but it did not begin to develop and spread until the eighth century. During this time, St. Andrew of Crete composed a liturgy for this feast; George of Nicomedia and John of Eubeia extol it in their sermons. By the ninth century this feast had spread throughout the entire Byzantine empire; now it is celebrated in all the Eastern Churches. 

The feast of the Conception of St. Ann in ancient times was known by several different names. One of the oldest is “The Annunciation of the Conception of the Holy Mother of God”. In the constitution on feasts, Emperor Manuel Comnen (1143-1181) calls this feast the “Conception of our Most Holy Mother of God”. The Slavonic Typicons generally refer to it as the “Conception of Blessed Ann” or “The Conception of Holy Ann, when she conceived the Most Holy Mother of God”. In our Ukrainian Catholic Church the Synod of Lviv gave this feast the official title “The Immaculate Conception of the Most Pure Virgin Mary”. However, the Roman revision of our liturgical books restored the pristine title of the feast — “The Conception of Holy Anna, when She conceived the Most Holy Mother of God”. 

The main theme of the liturgy of this feast, according to the Apocrypha, was the miraculous event when Anna conceived the Most Holy Mother of God. This liturgy describes the grief and distress Joachim and Anna experienced because of their childlessness, and presents the fervent prayer of Anna: “O Lord God of the heavenly Powers,” prays St. Ann, “You know the shame of childlessness, therefore, heal the pain of my heart and make this barren one fruitful ... “ (Stichera of the Vespers service of the Feast). In response to her fervent supplication, an angel appears and announces the conception of the Most Pure Virgin Mary. “Your supplication,” says the angel, “has reached the Lord. Do not be sad, and cease weeping, for you shall become a fruitful olive tree, bringing forth a young shoot — a wonderful maiden, who will bring forth a flower — the Christ in the flesh, who will grant great mercy to the world.” (Ibidem) At the moment of her conception, the womb of St. Ann becomes like a heaven ... “A new heaven is being formed in the womb of Anna,” says the Sessional Hymn in Matins, “at the command of the Almighty God; from it shines forth the never-setting Sun, illumining the whole universe with the rays of the Divinity, with the great riches of goodness, the one and only Lover of Mankind.” 

Her parents rejoice over the wonderful conception of the Most Holy Mother of God; the prophets rejoice; heaven and earth rejoice. The Church calls upon the Old and New Testaments to join in the rejoicing: “Come, people of all classes and ages,” we sing in the sticheras of the Praises in Matins, “let us celebrate with the Angels the all-glorious conception of the Mother of God; patriarchs sing praises to the Mother of the King of all; you, prophets, praise her whom you preached; you, forefathers, praise your descendant — the Mother of God; you aged, praise the ancestor of God; you, faithful, praise the root of your faith; you, priests, praise the allholy temple of God; you, choirs of saints, praise the cause of your assembly; you, armies of angels, praise the Mother of the Lord of all creation, and Saviour of our souls.” 

In the service of the Conception of St. Ann the holiness and purity of the Most Holy Virgin Mary is praised: “Choirs of prophets,” says the Sessional Hymn of Matins, “in times past preached the immaculate, pure, and divine maiden and Virgin, whom Ann conceived, who until then had been barren and childless. We, who have been saved because of her, let us extol her today with hearts filled with joy as the one and only Immaculate One.” 

The canon of Matins which was composed by St. Andrew of Crete is a most beautiful hymn in honor of the Conception of the Mother of God. She is the “Undefiled Ark”, the “pure dove”, “the star of divine grace”, “divine temple of the Master”, “royal porphyry”, “fragrant myrrh”, “burning bush”, “immaculate dove”, “holy sceptre, the New Testament and urn containing the manna”, “unconsumed bush”, “golden candlestick”, “living chamber of the Lord God”, “living fountain”, “holy temple”. 

Today (December 8) we celebrate her immaculate conception whereas nine months later on the September 8th she appears among us in her glorious Nativity. 

What’s Special About the Holy Forefathers and Who Were They? - Reverend Igor Hrebinka 

The word “forefathers” means just that: our very distant ancestors. Our most distant ancestors are Adam and Eve, followed by the biblical patriarchs Noah, Abraham, Isaac, Jacob, and others who are mentioned in the Holy Bible. What was so special about them? Adam and Eve were the first human beings who committed a sin, but they were also the first people to repent. They repented of their transgressions all their life. 

The common denominator for all the Holy Forefathers was their faith in the true God, the Creator of this world and of all things visible and invisible, just like we sing in our Creed at every Divine Liturgy. 

The Holy Forefathers strictly and faithfully followed all the commandments which God sent them: they never compromised their faith because of surrounding circumstances. They firmly believed that what was right was right, and what was wrong was wrong regardless of what the majority of people were doing and thinking. In other words, the Holy Forefathers did not subscribe to the man-made theory of “political correctness”. It was not always easy for them, but they never compromised their faith. 

Christianity is a struggle: it always was and always will be. Moral and spiritual values never change. People frequently forget or ignore the fact that God is outside the concept of time. While time exists only for mortal beings and will someday come to an end, God’s laws are outside time and, therefore, have an eternal value. 

In the holy Gospel, the Lord Jesus Christ says: “I came not to send peace, but a sword” (Matt. 10:34). The sword is a symbol of combat – primarily spiritual combat. We must fight throughout our entire life, and the most difficult battle is within ourselves. But before engaging in combat we must know whether we are on the right path. Therefore, we should not blindly follow the actions of the majority in our society. In ancient times the great Greek philosopher Socrates said: “The majority is never right.” All revolutions have been based upon the principle of how to control and lead the majority. 

And so, the Holy Forefathers have shown us many bright examples of how to act and how to think. First of all, God should be real for us –- not something abstract. Secondly, we should examine our surrounding environment against this background. Thus, we will be able to see how much western culture has lost its focus on God and a godly life. To secular people, the image of God has gone from bad to worse and is far removed from reality. Just think: what has eternal value in our environment nowadays? We are surrounded by spiritual emptiness, a horrible distortion of all things divine. 

In the days of the Holy Forefathers, mankind’s view of life was not much different from our own times, but the Holy Forefathers themselves held on to their faith very firmly and did not compromise the truth of their faith just because the majority thought otherwise. They held on to their faith, and for this, God’s grace made them strong. 

Let us ponder this, dear brethren, and let us try to follow our Holy Forefathers’ example since we currently find ourselves in a similar situation. We can respect the beliefs of our neighbors, but we should not compromise our own faith. Our faith has much better examples and deeper roots in our Forefathers, whose memory we gloriously celebrate today. 

A Christmas Story 

For almost three decades Calvin College professor, Pete Tigchelaar, has had a three-month-old fetus, encased in plastic, that he uses in his human biology classes. 

He has always thought of the tiny fetus as a good educational tool. But he has not thought of it as a lifesaver. 

That changed when a student in one of his biology classes privately inquired if he still had it. 

Intrigued, professor Pete Tigchelaar said that he did and invited the young woman to his office for further conversation. There he asked why she was interested. She proceeded to tell him an amazing story, one that he is now sharing more widely as Christmas draws closer. 

The young woman told the professor that a generation earlier, her mother had been a student in one of Tigchelaar's biology classes. Unknown to Tigchelaar, this student was three months pregnant on a day he had shown the class the fetus with its tiny fingers, facial features, eyes, outline of a liver and other human features. 

"She had already visited a pregnancy center," Tigchelaar recalls the young woman telling him, "and was told about the 'product of conception' and 'contents of the uterus' that she had within her. She was advised to have an abortion and had one scheduled for the following morning." 

But after Tigchelaar's class she realized she had more within her than a "product of conception." And she cancelled her scheduled abortion, continued with her pregnancy and eventually delivered a healthy baby girl. 

"I am that girl," the student then informed a stunned professor. "Thanks for my life". 

Professor Pete Tigchelaar was amazed and became speechless. He remembers telling the girl, in a halting voice, that she was beautiful. 

"Even now," he says, "I can barely tell the story without breaking up." 

Yet telling it he is. And for an important reason. 

"In this season when we celebrate the birth of someone who came to give each of us eternal life," Professor Tigchelaar says, "I am reminded that the unwed Mary would have been the perfect candidate for a similar procedure. I am thankful that her response was, 'I am the Lord's handmaid. Be it done to me as you say.'" 

The Primacy of Jesus and the Church’s Liturgical Year

Fr. Thomas G. Weinandy, OFM, Cap.

SUNDAY, DECEMBER 8, 2019

Today, even at the highest ecclesial levels, the importance of Catholic doctrine is disparaged. In particular, Jesus is reduced to one of many founders of divinely willed religions.  I was contemplating this sad reality on the recent Solemnity of Christ the King, the celebration of Jesus Christ as the definitive Lord and universal Savior.  In the entire cosmos, he alone holds primacy of place.  There is no name greater, and therefore, there is no one superior to Jesus, the incarnate, only begotten, Spirit-filled Son of the Father.

As I pondered this effective belittling of Jesus, the thought came to me that the Church’s liturgical year is both the safeguard and the promoter of Jesus’ primacy.  The climax of the Church’s liturgical year is the Feast of Christ the King. But then it begins again with Advent, the preparation for the Solemnity of the Nativity, the birth of Jesus, the incarnate Father’s Son.

Christmas is founded upon an event, a liturgical celebration, that took place nine months earlier on March 25, the Annunciation.  On that feast, the Church joyfully recalls the coming of the archangel Gabriel to Mary.  He is sent by the Father to announce to her that by the overshadowing of the Holy Spirit she will conceive a son, whom she is to name Jesus – YHWH-Saves.  Gabriel informs Mary that her son will inherit the everlasting kingdom of David and will be called the Son of God.

In these conjoined events, we celebrate the singular significance of Jesus.  Yes, Jesus is a man conceived and born of a woman. But conceived in Mary’s womb by the power of the Holy Spirit.  No other event in the history of the world comes close to this marvelous truth, and, therefore, no other human being, past or future, can be greater than Jesus, the eternal Son of the living God.

This is his divine identity, and it is unique to him.  No other religion lays claim to such a truth, and no founder of any other religion claims to have God as his very own divine Father.

The best Mohammed can do, for example, is to profess that he is the greatest prophet – a  far cry from the truth that Jesus is the Son, the very Word, of his heavenly Father.

Not surprisingly, then, the Church marks the dawn of the new calendar year, January 1, by celebrating the Solemnity of Mary, Mother of God, for with the birth of her son the dawn of a new and eternal life appears.  Mary, in herself, is the proclamation and the defender of the mystery of the Incarnation.  To honor Mary as the Mother of God is to honor her human son as the Father’s divine Son.

Who first proclaims this truth that Jesus is the Son of God?  The Father himself! At Jesus’ baptism, as the Holy Spirit descends upon him, the same Spirit by whose power he was conceived as man, the Father declares who Jesus is: “This is my beloved Son in whom I am well pleased.”

The Father affirms, and so confirms, that his Son, Jesus, is God as he himself is God, for Jesus possesses fully the Father’s very divine Spirit of Sonship.  This declaration of Jesus’ divine identity is what we celebrate on the Feast of the Baptism of Jesus.  Once again, we find the Church’s liturgical year professing the primacy of Jesus.

During Lent, the Church prepares to celebrate the definitive events by which Jesus becomes the universal Savior, the events in and through which he enacts his name, YHWH-Saves.  Through his passion and death, Jesus obtains the forgiveness of our sins, for he lovingly offers his holy and innocent life to his Father out of love for us.

So pleased was the Father that, by the power of the Holy Spirit, he raised his Son, Jesus, from the dead and at his ascension made him the Lord of glory.  In so doing the Father made Jesus truly Jesus, mankind’s singular, definitive Lord and universal Savior.

The Father established Jesus, his glorious incarnate Son, as the first and the last, the alpha and the omega, the beginning and the end, and so King of kings, the Lord of lords.  During Holy Week, Easter, and the Ascension, the Church celebrates this mighty work of the Father made manifest in his incarnate Spirit-filled Son, Jesus Christ.

To hold or to insinuate that Jesus is merely one of many “saviors” is not simply to denigrate Jesus but to insult the Father himself.  Ultimately, it is to sin against the Holy Spirit – the unforgivable sin!

In order to reap Jesus’ salvific benefits, one must be united to him.  This is what the Church celebrates on the Solemnity of Pentecost.  As the risen Savior and Lord of all, Jesus pours out his Father’s Holy Spirit upon the Church so that all who believe in him and are baptized become new creations in him by sharing in his risen and glorious Spirit-filled life.

This communion with the risen Jesus finds its fullest earthly expression in the Eucharist.  There the faithful share in his one saving sacrifice and partake of Jesus’ risen body and blood. The great mystery of the Eucharist is what the Church celebrates yearly on the Solemnity of Corpus Christ.  We become one body in Christ.

This feast, too, declares the singularity and primacy of Jesus.  No other religion contains such a marvelous truth, for no other religion has a founder to whom one is so united as to be in communion with God the Father through the indwelling Spirit.

So, we end where we began, with the Solemnity of Christ the King.  This feast anticipates the heavenly liturgy, a solemnity that will never end, for we await the coming of our Lord and Savior, Jesus Christ, at the end of time, when we will share fully in his resurrection and ascend to our Father.  Then, in the Holy Spirit, every knee shall bend and every tongue shall proclaim that Jesus Christ alone is Lord to the glory of God the Father!

Fr. Thomas G. Weinandy, OFM, Cap.

About the Author 

Thomas G. Weinandy, OFM, a prolific writer and one of the most prominent living theologians, serves as a member of the Vatican’s International Theological Commission. His newest book is Jesus Becoming Jesus: A Theological Interpretation of the Synoptic Gospels.

The Catholic Thing 

Christmas Eve (Stichera of the Eve of Christmas) 

"The time of our salvation has arrived. “Prepare yourself, O Manger, for the Virgin is on her way to give birth.” (Stichera of the Eve of Christmas) 

The feast of the Nativity of our Lord Jesus Christ is ranked among the greatest feasts of our Church Year. Therefore, the Church, mindful of the majesty of this feast, encourages the faithful to prepare by prayer and fasting for this encounter with our Saviour. The ‘Pylypiwka’ (Philip's Fast), the pre-festal services, and the celebrations on the Eve of the Nativity serve this purpose. The closer we approach to the Feast of the Nativity, the more and more frequently in the sticheras, canons and tropars of our services, the Manger in Bethlehem, where the Son God is to be born, his Most Holy Mother Mary, St. Joseph, her Spouse, the cave, the star, the angels and the other accompaniments of His birth, are mentioned. 

This festal preparation reaches its peak on the Eve of the Nativity. It is a day of watching, prayer and fasting. The guest from heaven is about to arrive, therefore, it is necessary to prepare for his coming worthily. The Holy Eve of the Nativity has not only its own church services; it is also rich in symbolic rites and customs, some of which go back to pre-Christian times. 

The Spirit of the Holy Eve Services 

The celebration of the Eve of the Nativity of our Lord dates from the first centuries of Christianity. As early as the fourth century, there was a church rule, which specified how the Eve was to be celebrated when it falls on a Sunday. In the fifth century, Synesius, Bishop of Ptolemais, and in the sixth century, St. Gregory the Great, preached sermons on the Eve of the Nativity. The Christmas Eve service is a faithful reflection of the spirit in which holy Church goes forth to meet her Saviour. This is the spirit that glorifies God's plans regarding the redemption of the human race; a spirit of wonderment at the love and sacrifice of the Incarnate Word of God; the spirit of adoration and devotion toward the Divine Child and finally, the spirit of unearthly spiritual joy that the time of our salvation has arrived. The best expression of this spirit are the sticheras and canons of the Christmas Eve services. In the third Ode of the canon of Matins we read: “Today earth has become a heaven for me, for on it the Creator is born and is placed in the manger in Bethlehem of Judea. The shepherds sing unceasingly with the angels: ‘Glory to God in the highest, peace on earth’...” 

The Exapostilarion in Matins calls upon us to worship the newly-born Messiah: “With great haste let us go to Bethlehem, to worship him with the Magi, bearing the fruits of good deeds as gifts.” The stichera in the Ninth Hour service says: “Today He Who holds in His hand all creation is born of the Virgin; He, Who by nature is inaccessible, is wrapped in swaddling clothes like a human being. In the manger lies One, Who, in the beginning, created the heavens by His word. He, Who sent down manna to the people in the desert, is nourished at the breast of a Virgin. The Bridegroom of the Church invokes the Magi, and from them, the Son of the Virgin receives gifts. We worship your Nativity, O Christ; we worship your Nativity, O Christ; we worship your Nativity, O Christ; grant that we may also see your divine Theophany.” 

The Eve of the feast of the Nativity has a special liturgy called the Great or Royal Hours. The Patriarch of Jerusalem, Sophronius (cf. 641), is believed to have composed it. The Royal Hours are celebrated three times a year: on the Eve of the Nativity, on the Eve of the Theophany (Epiphany) and on Great Friday. The Royal Hours before the Nativity of our Lord are so composed that in their Psalms and in the readings of the prophets of the Old Testament are collected the main prophecies relating to the promised Messiah. The events connected with the Nativity of the Lord are read from the Gospel, while the sticheras sing the praises of the Incarnate Son of God and relate the place and circumstances surrounding the Nativity. During the service of the Royal Hours, the Holy Gospel Book is placed on the tetrapod; it remains there as a symbol of Christ who has already arrived and is now preaching his divine doctrine. The Holy Hours received its name from the fact that in Byzantium, the emperors, along with their court, were always present at this service. At the end of the service the polychronion was sung in their honor. 

The Spiritual Preparation at Home 

The eve of Christmas brings the Forty Days Pre-Christmas fast (Pylypiwka) to a close. A strict fast is prescribed for this entire day. The whole family feels that on that day a very important heavenly guest will arrive in the evening and therefore, a deeply festal and spiritual mood pervades the home. Our ancestors highly respected and zealously observed the fast of this day until the appearance of the evening star. Kievan Metropolitan, Maxim (1283-1305), in his rules on fasting says, that even if it be Saturday or Sunday on which the Eve of the Nativity falls, on that day a strict fast must be kept. Only after the Vespers service is one allowed to strengthen oneself with bread and wine. He orders that the same kind of fast be observed also on the Eve of the Theophany. 

From earliest times, besides fasting, our ancestors prepared themselves for the feast of the Nativity of our Lord with confession and Holy Communion. This very beautiful and holy tradition comes from the first centuries of Christianity in Ukraine; it began with the Kievan Metropolitan George (1072). This holy practice was prescribed by Metropolitan Peter Mohyla, in his Euchologion, and also by the Synods of Zamost and Lviv. 

An old Slavonic Prologue for the 24th of December contains the following spiritual exhortation to the faithful in reference to greeting the feast of the Nativity of Christ: "Take note brethren, that there is a fast on the day before this feast of the Nativity of Christ. Therefore, on this day, at the Sixth Hour (12 o'clock noon), we gather together for prayer, with love and purity, overcoming anger, purifying carnal desires, and renouncing all evil deeds so that we may be made worthy with pure lips and an undefiled heart to partake of the Body of the Lord, that same Body which the Lord took upon Himself and willingly became poor.'' 

The Rites and Customs of Christmas Eve 

In pre-Christian times, our ancestors, at the same time in which the Nativity of Christ is now celebrated, kept the feast of "Korochun" — the day of greeting the sun. "The feast of 'Korochun'," says Professor S. Kylymnyk, "is altogether an agricultural feast. In those remote times, this feast commemorated the impulse of human inspiration, hope and faith in the prospect of a good harvest, a new increase in cattle, continued health and well-being, and a happy life for the farmer. … Today, the feast of “Korochun” with its manifold rites, celebrations, prayers and rituals — is clearly reflected in our feast of the Nativity of Christ. … The feast “Korochun” of Rus-Ukraine, which was replaced by the Holy Nativity is singularly rich, happy, joyful and a great feast. It differs from similar feasts of other nations in its special rituals, in its wealth of folklore, in its originality of ethnography, and in its very firm preservation of our ancient prehistoric culture by the ethnic masses. This feast is the document of our profound prehistoric reality, not only of belief and world outlook, but also of our cultural, political and economic ties and relations with the world as a whole. ... Our Church adopted these beautiful customs — remnants of a primitive culture — but invested all these with Christian ideals, morals, and virtues, such as truth, love, forgiveness, generosity and spiritual perfection. ... But the basis of all the Christmas customs are those which were associated in remote times with agricultural and the pastoral life. These have been preserved to the present day and include all the characteristic features of the Ukrainian people: industry, hospitality, honesty, goodness, a love for singing, unity and reverence for the sanctity of the family life; respect for the memory of the departed, etc.'' (The Ukrainian Folk Year from the Historical Perspective ... Vol. I, pp. 13-14) 

The main duty of the members of each family on Holy Eve (Christmas Eve) is to prepare themselves, their house and farm for the feast of the Nativity of the Lord. The housewife is occupied with putting the house in order so that it will look beautiful, and with giving it a festive look. She spends most of her time in preparing Holy Supper. This Supper, though meatless, is rich, for it includes as many as twelve traditional courses. Hence, its name "bahata kutia" (bahata — rich; kutia — boiled wheat mixed with honey). 

Why are twelve courses served at the Holy Supper? We find the answer to this question in the above-mentioned work of Professor S. Kylymnyk. "On the basis of profound research," he says, "it may be said that twelve courses are served at Holy Eve Supper because throughout the course of the year the moon circles the earth twelve times. Thus, each course represents a single month. Secondly, the "Bahata Kutia" consists of every kind of vegetable and fruit that is on the farm, so that, with all this, the family could receive the god of the harvest and the holy souls of the ancestors. ... And the ancestors, in turn, partaking of all this food, give that year still a greater harvest." (p. 20-21) 

Among the courses of Holy Supper, “kutia” or “kolyvo” is the most important. This is boiled wheat with honey. There are those who are of the opinion that “kutia” is a remnant of the ancient love banquets (agapes), which were prepared on the day of the death of a Martyr or deceased beloved. Wheat, as a seed, revives each year; hence, it is the symbol of eternity, and honey is the symbol of the eternal happiness of the Saints in heaven. 

While the housewife is busy preparing food and decorating; the husband is occupied putting his farm in order, and watering and feeding the cattle. With the approach of evening, in a special ceremony, he brings a sheaf of straw (called Didukh) into the house, and places it in the corner by the dining table. "The Didukh-Raj," says Professor Kylymnyk, "in addition to symbolizing the presence of the spirits of the ancestors and the god of the harvest, also symbolizes the harvest of the new year, prosperity, affluence and human destiny... Hence, great respect is shown the Didukh; it is brought into the house with the same piety and reverence and ceremony with which it was brought from the field, and it is given a place of honor in the house, (op. cit., p. 24) 

Straw and hay are also brought into the house. The hay is placed under the tablecloth while the straw is placed on the floor. In certain localities, this straw was also called "didukh". All this takes place according to a prescribed rite which includes speeches, well wishing and appropriate chants. Various agricultural tools, such as an axe, a scythe, sickle, etc. are placed under the table, to indicate that God's blessing is desired on all the work of the farm. 

Holy Supper is now prepared. As soon as the evening star appears in the sky, the head of the house lights a candle on the table. The whole family, dressed in festive attire, prays together and then sits down to the Holy Supper. The father then extends good wishes to the entire family, and they begin the Supper with "kutia", accompanied by various ceremonies and incantations. During the Holy Supper, the souls of the departed of the family are remembered, and a separate dish with “kutia'” is set for them on the table or window sill, for it is believed that the departed souls also share in the Holy Supper. After supper, the whole family greets the Nativity of our Lord by singing carols and exchanging gifts. 

"The mood of Holy Supper," says Father Marko Dyrda, O.S.B.M., "fills the heart and soul of everyone with the unspeakable charm of the very ancient customs of the Ukrainian people. ... Within the soul of every Ukrainian, the Holy Supper arouses not only a pleasant and stirring memory, but also unites his thoughts, intentions and endeavours with the ideal of the whole Ukrainian people in the homeland as well as those Ukrainians in the diaspora scattered in different countries throughout the world. Therefore, by your participation in the Christmas celebrations, renew in yourselves the sense of belonging to your people, strengthen your awareness of your national identity in the Ukrainian community, in which you live now in a free country, realize that you are a member of the Ukrainian nation, which developed its own customs and its own spiritual culture during the period of a thousand years. You should live by these customs, cultivate them among yourselves, and constantly recall them, so that in this way you may strengthen your ties with your ancestral origin. For this reason, the Holy Supper is a rich and profound experience that will never be forgotten by the Ukrainian people." (God, the Church and Youth, p. 31-32) 

[A Byzantine Rite, Liturgical Year, Basilian Fathers Publication, 1992, translated by Fr. Demetrius E. Wysochansky, OSBM, pages 283-290.] 

From Eternity, Not From Time - Archbishop Fulton J. Sheen

Through the Virgin Birth, Jesus Christ became operative in human history without being subject to the evil in it. And the Word was made flesh, And came to dwell among us; And we had sight of His glory, Glory such as belongs to The Father’s only-begotten Son, Full of grace and truth. (Jn 1:14)

Bethlehem became a link between heaven and earth; God and man met here and looked each other in the face. In the taking of human flesh, the Father prepared it, the Spirit formed it, and the Son assumed it. He Who had an eternal generation in the bosom of the Father now had a temporal generation in time. He Who had His birth in Bethlehem came to be born in the hearts of men.

For, what would it profit if He was born a thousand times in Bethlehem unless He was born again in man? But all those who did welcome Him, He empowered to become the children of God. (Jn 1:12)

Now man need not hide from God as Adam did; for He can be seen through Christ’s human nature. Christ did not gain one perfection more by becoming man, nor did He lose anything of what He possessed as God. There was the Almightiness of God in the movement of His arm, the Infinite Love of God in the beatings of His human heart and the Unmeasured Compassion of God to sinners in His eyes.

God is now manifest in the flesh; this is what is called the Incarnation. The whole range of the Divine attributes of power and goodness, justice, love, beauty, were in Him. And when Our Divine Lord acted and spoke, God in His perfect nature became manifest to those who saw Him and heard Him and touched Him. As He told Philip later on: Whoever has seen Me has seen the Father. (Jn. 14:9)

No man can love anything unless he can get his arms around it, and the cosmos is too big and too bulky. But once God became a Babe and was wrapped in swaddling clothes and laid in a manger, men could say, “This is Emmanuel, this is God with us.” By His reaching down to frail human nature and lifting it up to the incomparable prerogative of union with Himself, human nature became dignified.

So real was this union that all of His acts and words, all of His agonies and tears, all of His thoughts and reasonings, resolves and emotions, while being properly human, were at the same time the acts and words, agonies and tears, thoughts and reasonings, resolves and emotions of the Eternal Son of God.

What men call the Incarnation is but the union of two natures, the Divine and the human in a single Person Who governs both. This is not difficult to understand; for what is man but a sample, at an immeasurably lower level, of a union of two totally different substances, one material and the other immaterial, one the body, the other the soul, under the regency of a single human personality?

What is more remote from one another than powers and capacities of flesh and spirit? Antecedent to their unity, how difficult it would be ever to conceive of a moment when body and soul would be united in a single personality. That they are so united is an experience clear to every mortal. And yet it is an experience at which man does not marvel because of its familiarity.

God, Who brings together body and soul into one human personality, notwithstanding their difference of nature, could surely bring about the union of a human body and a human soul with His Divinity under the control of His Eternal Person. This is what is meant by the And the Word was made flesh, And came to dwell among us. (Jn. 1:14) The Person which assumed human nature was not created, as is the case of all other persons. His Person was the pre-existent Word or Logos.

His human nature, on the other hand, was derived from the miraculous conception by Mary, in which the Divine overshadowing of the Spirit and the human Fiat or the consent of a woman, were most beautifully blended. This is the beginning of a new humanity out of the material of the fallen race.

When the Word became flesh, it did not mean that any change took place in the Divine Word. The Word of God proceeding forth did not leave the Father’s side. What happened was not so much the conversion of the Godhead into flesh, as the taking of a manhood into God. There was continuity with the fallen race of man through the manhood taken from Mary; there is discontinuity through the fact that the Person of Christ is the pre-existent Logos.

Christ thus literally becomes the second Adam, the Man through whom the human race starts all over. His teaching centered on the incorporation of human natures to Him, after the manner in which the human nature that He took from Mary was united to the Eternal Word.

It is hard for a human being to understand the humility that was involved in the Word becoming flesh. Imagine, if it were possible, a human person divesting himself of his body, and then sending his soul into the body of a serpent. A double humiliation would follow: first, accepting the limitations of a serpentine organism, knowing all the while his mind was superior, and that fangs could not adequately articulate thoughts no serpent ever possessed. The second humiliation would be to be forced as a result of this “emptying of self” to live in the companionship of serpents.

But all this is nothing compared to the emptying of God, by which He took on the form of man and accepted the limitations of humanity, such as hunger and persecution; not trivial either was it for the Wisdom of God to condemn Himself to association with poor fishermen who knew so little.

But this humiliation which began in Bethlehem when He was conceived in the Virgin Mary was only the first of many to counteract the pride of man, until the final humiliation of death on the Cross. If there were no Cross, there would have been no crib; if there had been no nails, there would have been no straw.

But He could not teach the lesson of the Cross as payment for sin; He had to take it. God the Father did not spare His Son – so much did He love mankind. That was the secret wrapped in the swaddling bands.

The name “Jesus” was a fairly common one among the Jews. In the original Hebrew, it was “Josue.” The angel told Joseph that Mary would: Bear a son, whom thou shalt call Jesus, For He is to save His people from their sins. (Mt. 1:21) This first indication of the nature of His mission on earth does not mention His teaching; for the teaching would be ineffective, unless there was first salvation.

He was given another name at the same time, the name “Emmanuel.” Behold, the virgin shall be with child, And shall bear a son, And they shall call Him Emmanuel, (which means God with us). (Mt. 1:23) This name was taken from the prophecy of Isaias and it assured something besides a Divine presence; together with the name “Jesus,” it meant a Divine presence which delivers and saves.

The angel also told Mary: And behold, thou shalt conceive in thy womb, And shalt bear a son, and shalt call Him Jesus. He shall be great, and men will know Him for the Son of the Most High; The Lord God will give Him the throne of His Father David, And He shall reign over the house of Jacob eternally; His kingdom shall never have an end. (Lk. 1:31–33)

The title “Son of the Most High” was the very one that was given to the Redeemer by the evil spirit which possessed the youth in the land of the Gerasenes. The fallen angel thus confessed Him to be what the unfallen angel said He was: Why dost thou meddle with me, Jesus Son of the Most High God? (Mk. 5:7)

The salvation that is promised by the name “Jesus” is not a social salvation, but rather a spiritual one. He would not save people necessarily from their poverty, but he would save them from their sins. To destroy sin is to uproot the first causes of poverty.

The name “Jesus” brought back the memory of their great leader, who had brought them out of Israel to rest in the promised land. The fact that He was prefigured by Josue indicates that He had the soldierly qualities necessary for the final victory over evil, which would come from the glad acceptance of suffering, unwavering courage, resoluteness of will and unshakable devotion to the Father’s mandate.

The people enslaved under the Roman yoke were seeking deliverance; hence they felt that any prophetic fulfillment of the ancient Josue would have something to do with politics. Later on, the people would ask Him when He was going to deliver them from the power of Caesar. But here, at the very beginning of His life, the Divine Soldier affirmed through an angel that He had come to conquer a greater enemy than Caesar.

They must still render to Caesar the things that were Caesar’s; His mission was to deliver them from a far greater bondage, namely, that of sin. All through His life people would continue to materialize the concept of salvation, thinking that deliverance was to be interpreted only in terms of the political. The name “Jesus” or Savior was not given to Him after He had wrought salvation, but at the very moment He was conceived in the womb of His mother. The foundation of His salvation was from eternity and not from time.  – From Life of Christ

About the Author - Archbishop Fulton J. Sheen

Fulton John Sheen was born in El Paso, Illinois on May 8, 1895. He attended Saint Paul Seminary in Minnesota and was ordained in 1919. After further studies at Catholic University, he earned a doctorate in philosophy at the Catholic University of Leuven in Belgium. In 1930, Msgr. Sheen began a Sunday night radio show, “The Catholic Hour," and in 1951 then-Bishop Sheen launched “Life Is Worth Living,” which became one of America’s top-rated TV shows and won him an Emmy in 1952. He was elevated to archbishop by Pope Paul VI in 1969. He died on December 9, 1979. He was declared a Venerable Servant of God by Pope Benedict XVI on July 28, 2012.

The Catholic Thing 

The feast of Epiphany. What does this Epiphany means to us? 

The Jews have always been God’s chosen people. From all the nations on the earth, He selected them to be the people who would experience His special care and love. To them alone, He revealed His commandments and worked miracles to bring them to the Promised Land. 

Why did He do that? So that the other nations would see how good and wise the people of Israel were and come to believe in the one, true God. 

The word “epiphany” means “revelation”. On this feast of the Epiphany of the Lord, we celebrate the revelation of Jesus as Messiah not only for the people of Israel but for all the nations. 

The Magi, or “Wise Men” are not Jews. Because they do not have the Bible to guide them, they relied on the stars to try to understand God’s will. Nonetheless, they receive the news of Jesus’ birth with great joy. Upon seeing Him, they fall down in worship and offer Him gifts. They recognize that He is the King not only for the Jews but for them as well. And we can believe that when they left Bethlehem they stopped looking for guidance from stars and began to look to Jesus instead for true wisdom and knowledge. 

We rejoice today because God offers to us non-Jews all the blessings He first gave to His chosen people. In a real sense, through Jesus, we are made citizens of the new Israel, with all the rights and privileges that go with it. 

Now, the question is, will we make use of all those rights and privileges? Will we accept Jesus as our Lord and Messiah? Will we live by the light He offers us or will we prefer the dim light of other stars? Will we follow Jesus or choose other masters? 

The Magi risked everything to follow the star to Jerusalem and then to Bethlehem to see for themselves the newborn King of the Jews. Are we willing to leave our comfort zone, to change our attitudes and risk everything to let Jesus rule over our lives? 

The word “catholic” means “universal”. We are Catholics because we believe that Jesus’ Kingdom is universal, embracing all people. There is no person no matter what his or her race, religion or language whom God does not love and want to save. It is up to us, now, to take up Israel’s mission of being a light to the nations. We are to live in such a way that others notice our goodness and ask about the God we worship. God’s dream now is to make each of us stars leading others to Jesus so that His Kingdom can conquer the world one heart at a time and so that everyone can enjoy the peace offered only by Jesus, the King. 

Did you Know? 5 Fun facts about the Feast of the Epiphany: 

 The three Kings represent Europe, Arabia and Africa 

 Hundreds of years ago, roast lamb was served at Epiphany to honor Christ and the Three Kings' visit 

 In some European countries, children leave their shoes out to be filled with gifts, while others leave straw for the three kings' horses 

 In Prague, a Three Kings swim commemorates Epiphany Day at the Vltava River 

 In New York, El Museo del Barrio has celebrated and promoted Three Kings' Day annual parades for over thirty years 

What does the word “Epiphany” mean? 

“Epiphany” means “manifestation”. It comes from Greek roots that mean “to show, to display” (phainein) and “on, to” (epi-). 

An epiphany is thus a time when something is shown, displayed. 

What is the feast of the Epiphany about? According to the Catechism of the Catholic Church the Epiphany is the manifestation of Jesus as Messiah of Israel, Son of God and Saviour of the world. The great feast of Epiphany celebrates the adoration of Jesus by the wise men (magi) from the East, together with His baptism in the Jordan and the wedding feast at Cana in Galilee. 

The Epiphany shows that “the full number of the nations” now takes its “place in the family of the patriarchs”, and acquires Israelitica dignitas (is made “worthy of the heritage of Israel”) CCC 528. 

When is Epiphany celebrated? This varies around the world. In some countries, Epiphany is a holy day of obligation. Where that is the case, it is celebrated on January 6th. In the United States and Canada, Epiphany is not a holy day of obligation, and its celebration is transferred to the first Sunday after January 1st. 

Christmas and Epiphany in the Early Church 

Almost until the end of the fourth century, most churches celebrated the Birth of Christ and His Baptism on the same day. The Feast was called Epiphany. The rationale behind this was that both feasts manifested Christ's divinity to the world. The birth of the Son manifested the Word made flesh, while His Baptism revealed God in Trinity. 

It was during the lifetime of St. John Chrysostom that the two celebrations were separated in order to enforce the unique concept of each. In fact, in one of his sermons preached on Christmas Eve in 386, he mentions that only a few years before, in his very lifetime, both feasts were celebrated together. Chrysostom mentions as one of the reasons for the separation of the two feasts the fact that during His Baptism, Jesus was manifest to everyone, whereas at His Birth, He appeared in a hidden form. He writes, “It is not the day when Christ was born that should be called Epiphany, but the day when He was baptized. Not through His birth did He become known to all, but through His Baptism. Before the day of Baptism, He was not known to the people” (Orat. XV). Ever since that time, Christmas has been observed on December 25 and Epiphany on January 6. Today it is only the Armenian Church in the East that continues to celebrate the Nativity and Epiphany together on January 6. In the Western Church Epiphany has as its main objective the adoration of the Magi. In the East, the adoration of the Magi is celebrated together with Christmas on December 25. 

Holy Water Kept at Home the Year Round 

It is customary to take holy water home and preserve it for use from time to time. St. John Chrysostom alluded to this practice when he wrote, “The faithful take water home and keep it throughout the year.” Some bless themselves with it after confession, crossing their foreheads with it as a physical expression that the Master has cleansed His soiled disciple. Others bless themselves with it each morning. In the words of Fr. Lev Gillet: “When, each morning and during the day, I let water run over me, I can at the same time be washed, 'in spirit, by the water ... of the Savior ... Lord, behold, the water runs over me. I remember my sins. From my heart the words of the psalmist rise toward Thee: 'Wash me thoroughly from mine iniquity, and cleanse me from my sin...' And I seem to hear Thy answer ... Come now ... though your sins be as scarlet, they shall be made as white as snow...' Oh, might I receive this assurance of salvation each morning, when I first wash myself.” Others keep the holy water at home in order to partake of it in time of illness or other personal or family needs. 

The Dove as a Symbol 

Vladimir Lossky writes concerning the symbolism of the dove at the Baptism of Jesus: “The holy Fathers of the Church explain the appearance of the Holy Spirit in the form of a dove at the Lord's Baptism by analogy with the Flood: just as then the world was purified of its iniquities by the waters of the Flood and the dove brought an olive branch into Noah's Ark, announcing the end of the Flood and peace returned upon the earth, so too now the Holy Spirit comes down in the form of a dove to announce the remission of sins and God's mercy to the world. 'There an olive branch, here the mercy of our God,' says St. John of Damascus.” 

St. John Chrysostom said of the dove: ''Therefore the dove also appears not bearing an olive branch, but pointing out to us our Deliverer from all evils, and suggesting the gracious hopes. For not from out of an ark doth she lead one man only, but the whole world she leads up into heaven at her appearing, and instead of a branch of peace from an olive, she conveys the adoption to all the world's offspring in common.” 

Baptism of the Lord 

Did you know The Feast of the Baptism of the Lord, closes the liturgical season of Christmas. All of our Christmas season biblical stories have come from the first two chapters of the gospels of Matthew and Luke; these are sometimes called the “infancy narratives” because they describe how the birth of Jesus came about. In chapter three, these two gospels synch up with the first chapters of Mark and John, and describe how Jesus came to the river Jordan to be baptized by John the Baptist. 

Luke reports that Jesus was about 30 years old at the time and because Jesus’ baptism marked the beginning of his public ministry, it is very fitting that this feast closes the celebration of the Christmas season, and leads us into Ordinary Time. 

Baptism 

Baptism is the first Sacrament we receive in the Church. This is like a doorway through which we enter into the life of the Church. In the Catechism we read: “Holy Baptism is the basis of the whole Christian life, the gateway to life in the Spirit, and the door which gives us the access to the other sacraments. Through Baptism, we are freed from sin and reborn as children of God; we become members of Christ, are incorporated into the Church and made sharers in her mission” (CCC 1213). Let us give thanks to God for the grace of Baptism, that we are His children and members of the Holy, Catholic and Apostolic Church! 

• How do I live out my Christian faith in my daily life? 

• Do I make a continuing effort to keep my baptismal promises to reject Satan, his empty promises, and his works, and to believe all that the Church teaches in the Apostles’ Creed? 

• Do I listen to Jesus and follow his ways? 

• Do I pray to the Holy Spirit to enlighten my mind? 

• Do I stand up courageously to defend the Faith and the Church? 

Women priests? Bevil Bramwell, OMI 

The issue of women priests comes up every so often, but the questioner rarely asks simply to know the truth about the matter and then commit his/her mind to it. Instead, it becomes clear that the questioners have a really odd idea of the Church.

They think of the Church the way the Left views social institutions. For the Left, institutions exist mainly to realize political goals. So, for example, a government department exists to help members of the party find employment, to extend the power of the party, and only last to fulfill the department’s stated functions. Is there time for all these things? Similarly, marriage is all about power and so is every other relationship. So, in their eyes, the Catholic priesthood is all about politics and power, not grace and communion.

Clearly, the Left’s power framework offers no way to describe the Catholic priesthood. It is like trying to describe the space shuttle, but only using words that start with the letter A. What the revolutionaries forget is that no human organization – not even an ambitious political party – can design a totally valid religion.

The best that such a party can come up with is the party itself (and in many countries their secret police). For example, when Martin Luther designed a new religion, he took pieces of Catholicism, violated others, e.g., his vows; married a nun; dropped tradition; dropped the priesthood, etc. What he created was very much a political entity – he chose popular teachings and was protected by the emperor against the pope.

A better explanation about the why’s of the male priesthood, one that is true, comes from what God has done, and is doing in our history. We learn what religion is from God. We do not instruct God on what religion we will tolerate.

After all, God reminds us, “as the heavens are higher than the earth, so are my ways higher than your ways, my thoughts higher than your thoughts.” (Isaiah 55:9) God does not say that once you have joined the “right” political party you can dispense with my ways. The party may think that way, but that is because it’s just a political party.

Our terms come from the Scriptures and the tradition, where God reveals himself to us and interprets what he is saying and doing. The terms come to us. We cannot “re-imagine” them or subject them to “paradigm shifts.” We do not have that kind of standing.

Vatican II taught that: “The Lord established ministers among his faithful to unite them together in one body in which, ‘not all the members have the same function’ (Rom 12:4).” Jesus chose his ministers – the apostles. They were all men even though there were dozens of religions with priestesses at the time of Christ.

Yet Jesus did change other, merely cultural things like eating on the sabbath, eating with sinners, having women among his followers, etc. So the old chestnut that Jesus was bound by the culture of his time simply does not wash. 

The punch line is that “Jesus chose his ministers. They were men.” There you have it in a nutshell. There is a male priesthood because Christ did it that way. Jesus is God and so does nothing accidental or based on a prejudice. Not allowing him the sovereign freedom of God means your Christology is off. When Jesus walked the earth, there was no debate about political correctness. There was no polling of believers.

Moreover, “the Sacred Council teaches that bishops by divine institution have succeeded to the place of the apostles as shepherds of the Church, and he who hears them, hears Christ, and he who rejects them, rejects Christ and Him who sent Christ.” (Vatican II)

By these words, the Council fathers meant a particular kind of personal presence, an embodied presence – otherwise there would have been no hearing of the Word – and that means a gendered presence. In this case, a male presence.

It is male because Christ is male, and the men are there to represent Christ. The priest’s natural imaging of the male Christ through embodied interaction is used by Christ’s supernatural power and the priest becomes the instrument of the Lord.

This is so because “only God can offer worthy sacrifice to God,” in the brilliant formulation of the priest/philosopher Robert Sokolowski. By ordination, male priests participate in his crucified and glorified presence, so that they can act in persona Christi (in the person of Christ), within his Bride the Church, as the perfect sacrifice is offered to God.

As St. Thomas Aquinas explained: “[Holy] Orders are about relationship.” So we have what is spiritually “spousal” in nature where the spiritual takes up the temporal for its purposes. Highlighting the marital language of the Scriptures, the Council said Jesus “unceasingly ‘nourishes and cherishes’ [the Church] whom, once purified, he willed to be cleansed and joined to himself, subject to him in love and fidelity, and whom, finally, he filled with heavenly gifts for all eternity.”

Not a word about political power anywhere in sight. Lots of mention of Jesus and his spousal relation with his spiritually feminine Church community.

Welcome to God’s religion.

 https://www.thecatholicthing.org/2019/11/17/women-priests 

Sin Blinds 

“If we say we have no sin, we deceive ourselves, and the truth is not in us” (I John 1:8). Yet we do say we have no sin — many of us. It is easy to fool ourselves because, as Aristotle said, the easiest person in the world to deceive is oneself. Sin is dangerous and deceptive precisely because it is so blind to itself. It calls “evil good and good evil.” It puts “darkness for light and light for darkness.” It puts “bitter for sweet and sweet for bitter” (Isaiah 5:20). 

It belongs to the nature of sin to blind as it grows; the more you have of it, the less you see of it. That is why people who do not believe in God and ignore His Church are always the first to protest that they are not sinners. They find the words of St. Paul most distasteful, “...Christ Jesus came into the world to save sinners. And I am the foremost of sinners...” (I Tim. 1:15). 

It is the nature of sin to blind us to itself. William Temple said, “No crime looks so bad to the man who has committed it as to the man who has kept clear of it. As soon as we have done something that is nasty, we have blunted our own capacity to be disgusted, we have tarnished the mirror in which we are to look at our own reflection.” Yet the so-called experts who are being quoted today are the great sinners. The movie actress is quoted as an authority on men. After all, she's had seven husbands. The wealthy sportsman is quoted in the newspaper concerning automobiles. He's an authority — having had seven wrecks. But the poor amateurs who have never failed in marriage or wrecked a car, what do they know! Thus, it comes to pass, as Jesus said, that the blind become leaders of the blind. 

“Jesus told him, ‘Have sight; your faith has saved you.’” Luke 38:42 

MESSAGE FROM POPE FRANCIS: Holiness Comes From Guarding Gifts God Gave us Gratuitously 

“Why did the Lord choose us? Not because, one comes from a Christian family or a Christian culture. Being Christian, being baptized, being ordained priests and bishops is pure gratuitousness. You can’t buy the Lord’s gifts. Christian holiness is to preserve the Lord’s gift, nothing more. When the Lord elected us, He gave us the Holy Spirit. And that’s pure grace. If we forget our flock and feel more important than others, we deny God’s gift. It’s like telling the Holy Spirit we can manage on our own, and that’s not Christian. That’s not guarding the gift. Let us ask the Lord to give us the grace to give thanks for the great and beautiful gift He has given us, and to preserve it with faithfulness.” 

Why do Catholics light candles for prayer? 

‘Again Jesus spoke to them, saying, ‘ I am the light of the world. Whoever follows me will never walk in darkness but will have the light of life.’ 

John 8.12 

Christ, the Light of the World, has defeated the darkness of evil. Our candles remind us of the light he brought into the world. Lighting a candle in remembrance of a deceased loved one or in prayer of petition is an ancient Catholic tradition. Our prayers continue rising to heaven as the candle burns. To light a candle is also a small sacrifice, seen as the candle consumes itself. “This is precisely why most churches have donation boxes next to their votive candle racks. By making a donation to “purchase” a votive candle, you are making a sacrifice of the fruit of your labor in the form of money. Even if the money was a gift, you are still making a sacrifice of whatever goods you might have otherwise purchased with that money. And if you donate to the church more money than the votive candle is actually worth (which is usually not very much) you have the added spiritual graces gained by offering alms to help the church in the various other ministries it performs.” 

wcucatholic.org/why-we-light-candles 

A Religion Abounding in Revelations - David Carlin

Living as we do in a society that is increasingly dominated by a secular humanist worldview, it is not easy for Catholics to hold on to their Catholic worldview.  One reason for this is that Catholicism is a religion that abounds in divine revelations, while secularism holds that there is no such thing.

For Catholics there are, to begin with, the major revelations – made through the prophets, through the Bible, and through the Church.  And these are followed by a multitude of minor revelations.

These minor revelations are normally made to individuals, offering them guidance in times of trouble or confusion, usually in response to prayer.  “Should I marry this woman?”  “Should I divorce my husband?”  “Should I accept this job and move out of town?”  “Should I become a nun?”  “Should I drop out of college?”  “Should I sell my house?”  “Should I undergo chemotherapy?” “Should I disconnect my comatose mother from her life-support systems?”  “Should I vote for Donald Trump?”  “Should I report my criminal grandson to the police?”

These and a million other practical questions are put to God every day by believers.  And God answers – many of those who ask these questions at least believe so.  No doubt many of the “answers” received are not really answers coming from God; rather they come from the hopes or fears or wishes of the person asking.  But the fact that some people fool themselves doesn’t mean that everybody does.

If God exists, and if he cares for his people, it is quite believable that God will give them guidance in their moments of crisis.  How odd it would be if God never gave his friends the guidance they ask for.

Catholics also believe that there are moments, sometimes very brief moments, at other times lengthy moments, when a believer can “sense” or “feel” the presence of God.  Of course, these feelings are often erroneous.  But there is no reason to believe that they are always erroneous.  Just the opposite.  There is every reason to believe that if God is omnipresent (as Christianity believes he is), and if he cares for his people, especially those of his people who care for him, that he would from time to time make his presence known to them.

Further, if God once made a great visit to mankind in the person of Jesus Christ, why should he not make millions of lesser visits to his people?  Isn’t he the kind of God who pays visits?

The most impressive of these personal visits are those that the mystics claim to have experienced; that is, an experience of intimate union with God.  Mysticism has been a relatively common thing in the history of Christianity.  It has been rare in Protestantism (though one must remember the early Quakers), but not at all rare in the Catholic and Orthodox forms of Christianity.

Mysticism, moreover, is not confined to Christianity.  It has been found in Hinduism, in Buddhism, and in Islam.  It was even found in the ancient pagan world.  Think, for example of Socrates and his many-hours-long trance described by Alcibiades in Plato’s Symposium.

Catholics believe that God often reveals himself to those who study nature carefully.  He reveals himself as a source of beauty to persons who have a strong appreciation for the beauty of nature: to painters, for instance, or to poets.  (See Wordsworth’s “Tintern Abbey.”)  Or he reveals himself as a creative mathematician to scientists who are astounded by the mathematical order of nature (e.g., Galileo, Newton, Einstein).

In many religions, believers have reported seeing visions of the gods.  In Catholicism, of course, believers cannot, strictly speaking, see visions of God since God in his proper self is invisible.  But they have seen (or claim to have seen) visions of Jesus and of saints, especially Mary, the mother of Jesus.

They have understood these visions to have been sent by God, and they have regarded the messages that accompany these visions as messages from God.  No doubt many of these apparent visions are no more than hallucinations, produced not by God but by the troubled state of the visionary’s mind.  But if God exists, what reasons do we have for believing that he never sends visions?

Sometimes these visions have been more or less public.  For instance, the Virgin Mary is reported to have appeared at Lourdes, at LaSallette, and at Fatima.  (Many people also believe that she has appeared at Medjugorie.  But Church authorities, who have ratified the appearances of Lourdes, LaSallette, and Fatima, have tended to be doubtful about Medjugorie.)

Before the Catholic Church canonizes a departed person as a saint, she demands that two actual miracles (that is, marvelous happenings that cannot reasonably be attributed to natural or man-made causes and must, therefore, be attributed to a supernatural cause) be credited to the saint in question.

Usually, these are medical miracles; very surprising cures of an incurable disease.  Many prayers have been offered to the saint on behalf of the person in need.  When the miracle happens, credit is given to the saint – who, it is supposed, asked God to produce the miracle.  (The saint himself, according to Catholic teaching, cannot produce a miracle; only God can do this.)

These miracles are believed to provide evidence for a number of conclusions: (a) that heaven is real; (b) that the saint in question is in heaven; (c) that petitionary prayer, both the prayers of humans and the prayers of saints, is efficacious; (d) that God works miracles; and (e) that an all-powerful God exists.

If you’re an atheist or semi-atheist, you find all this awfully hard to believe.  But if you believe in God, why wouldn’t you also believe that, by many and marvelous ways, he stays constantly in touch with his people?

www.thecatholicthing.org 

Catholic Social Teaching

The Catholic Church has a history of social teaching that goes back centuries and provides a compelling challenge for living responsibly and building a just society. Modern Catholic Social Teaching, rooted in Scripture and articulated through a tradition of written documents, has evolved over time in response to the challenges of the day. It is the foundation of the mission and values of Catholic Community Services and the Catholic Housing Services.

The following are several of the key themes that are at the heart of our Catholic social tradition.

Life and Dignity of the Human Person

The Catholic Church proclaims that human life is sacred and that the dignity of the human person is the foundation of a moral vision for society. This belief is the foundation of all the principles of our social teaching. We believe that every person is precious, that people are more important than things, and that the measure of every institution is whether it threatens or enhances the life and dignity of the human person.

Call to Family, Community, and Participation

The person is not only sacred but also social. How we organize our society in economics and politics, in law and policy directly affects human dignity and the capacity of individuals to grow in community. Marriage and the family are the central social institutions that must be supported and strengthened, not undermined. We believe people have a right and a duty to participate in society, seeking together the common good and well-being of all, especially poor and vulnerable people.

Rights and Responsibilities

The Catholic tradition teaches that human dignity can be protected and a healthy community can be achieved only if human rights are protected and responsibilities are met. Therefore, every person has a fundamental right to life and a right to those things required for human decency. Corresponding to these rights are duties and responsibilities–to one another, to our families, and to the larger society.

Preferential Option for the Poor

A basic moral test is how our most vulnerable members are faring. In a society marred by deepening divisions between rich and poor, our tradition instructs us to put the needs of poor and vulnerable people first.

The Dignity of Work and the Rights of Workers

The economy must serve people, not the other way around. Work is more than a way to make a living; it is a form of continuing participation in God’s creation. If the dignity of work is to be protected, then the basic rights of workers must be respected—the right to productive work, to decent and fair wages, to the organization and joining of unions, to private property, and to economic initiative.

Solidarity

We are one human family whatever our national, racial, ethnic, economic and ideological differences. We are our brothers’ and sisters’ keepers, wherever they may be. Loving our neighbor has global dimensions in a shrinking world. At the core of the virtue of solidarity is the pursuit of justice and peace. Pope Paul VI taught that “if you want peace, work for justice.” The Gospel calls us to be peacemakers. Our love for all our sisters and brothers demands that we promote peace in a world surrounded by violence and conflict.

Care for God’s Creation

We show our respect for the Creator by our stewardship of creation. Care for the earth is a requirement of the Catholic faith. We are called to protect people and the planet, living our faith in relationship with all of God’s creation. This environmental challenge has fundamental moral and ethical dimensions that cannot be ignored.

https://ccsww.org/about-us/catholic-social-teaching 

Something for Christians to think about 

One day Satan and Jesus were having a conversation. Satan had just come from the Garden of Eden, and he was gloating and boasting. "Yes, sir, I just caught the world full of people down there. Set them a trap, used bait I knew they could not resist. Got 'em all!" 

"What are you going to do with them?" Jesus asked. Satan replied, "Oh, I am gonna’ have fun! I am gonna’ teach them how to marry and divorce each other, how to hate and abuse each other, how to drink, smoke, and curse. I am gonna’ teach them how to invent guns and bombs and kill each other. I am really gonna’ have fun!" 

"And what will you do when you get done with them?" Jesus asked. 

"Oh, I will kill them," Satan glared proudly. 

"How much do you want for them?" Jesus asked. 

"Oh, you do not want those people. They are no good. Why, you will take them and they will just hate you. They will spit on you, curse you and kill you! You do not want those people!" 

"How much?" He asked again. 

Satan looked at Jesus and sneered, "All your tears, and all your blood." 

Jesus said, "DONE!" Then He paid the price. 

Why do people to trash God and then wonder why the world's going to hell? 

Why are we quick to believe what the newspapers say, but question what the Bible says? 

Everyone wants to go to heaven, but most do not want to believe, think, say, or do anything the Bible says. 

Why do the lewd, crude, vulgar and obscene jokes pass freely from mouth to mouth, but the public discussion of Jesus is suppressed in the school and workplace? 

Is it not funny, how someone can be so fired up for Christ on Sunday, but be an invisible Christian the rest of the week? Am I more worried about what other people think of me, than what God thinks of me. 

On the lighter side...

Husband Discovers New Love For Wife By Rick Hermann 

Recently a friend of mine said; "I have discovered that I enjoy being a great husband more than having a great wife." Puzzled, I asked "What do you mean?" 

"Well," he continued, "I used to think the best part of marriage was being married to a great woman. You know, having a gorgeous, sexy wife. I still think she is beautiful, but I have come to realize that I find more pleasure in being a great husband than in having a great wife. You know, like doing special things for her and taking care of her." 

He smiled as he spoke and his eyes glistened. "She has been sick for three years now and I have discovered I like being able to help her. I actually enjoy being the one who is there for her, even when she does not realize it or appreciate it." He concluded, "I am not bragging or anything, it is just true. I have discovered a much deeper love for her and a new outlook on life." 

As I listened, it dawned on me that I was hearing something special. His words brightened my mind like sunbeams on a stained glass window. I marveled at his discovery and shared his delight. Here was a grown man being born anew, in full view. He was being transformed by the love of God into a new creation. 

Here in the body and blood of my friend was a new awakening, a new beginning. This is love in the flesh, love incarnate, the re-incarnation of Christ. This is the love of God, "agape" love, in which the lover seeks only what is best for his beloved. This is the passionate love of Jesus, totally selfgiving. In it we both lose and find ourselves. It overflows in us with pure joy. 

We find this love only if we seek it with all our heart, like children searching for buried treasure. Once we discover it, we joyfully sell everything to possess it. Those who find this love are truly blessed and they bless everyone around them. Whoever finds this love is radically transformed. Like the weary traveler who climbs the mountain and gasps at the sight of the Promised Land, or the sinner who stumbles into the Cathedral and is astonished by the majesty inside, we discover a love more wonderful than we ever imagined. The man who loves this way is the greatest warrior. He is greater than any general who conquers a city, for he has conquered himself. (Proverbs 16:32) 

In my friend we see the reflection of Christ, who sacrificed Himself for the sake of His bride, the Church. As Saint Paul says, "Husbands, love your wives, as Christ loved the Church." (Ephesians 5:25) 

This man is a priest to his wife, for he is devoted to her and lays down his life for her. His life is consecrated, set apart from the world and other women, given to her alone. 

How many women yearn for a lover like this? How many wives would gladly submit to a husband who loves her so completely? 

By giving himself entirely to his bride, he sanctifies her and redeems himself. In return she may give herself completely to him, as to the Lord. This love is perfect and reminds us that we can indeed "be perfect, therefore, as your heavenly father is perfect." (Matthew 5:48) 

This man shows marriage is more than sexual pleasure and creating babies. He reveals deeper dimensions of marriage in which we glorify God and help each other get to heaven. "This is a profound mystery," says Saint Paul. "I am talking about Christ and the Church." (Ephesians 5:32) 

When a man loves his wife like this, he loves her the way Jesus loves us. 

Shay and the Divine Plan 

At a fundraising dinner for a school that serves learningdisabled children, the father of one of the school's students delivered a speech that would never be forgotten by all who attended. 

After extolling the school and its dedicated staff, he offered a question. 

"Everything God does is done with perfection. Yet, my son, Shay, cannot learn things as other children do. He cannot understand things as other children do. Where is God's plan reflected in my son?" 

The audience was stilled by the query. The father continued. "I believe," the father answered, "that when God brings a child like Shay into the world, an opportunity to realise the Divine Plan presents itself. And it comes in the way people treat that child." 

Then, he told the following story: Shay and his father had walked past a park where some boys Shay knew were playing baseball. Shay asked, "Do you think they will let me play?" Shay's father knew that most boys would not want him on their team. But the father understood that if his son were allowed to play it would give him a much-needed sense of belonging. 

Shay's father approached one of the boys on the field and asked if Shay could play. The boy looked around for guidance from his teammates. Getting none, he took matters into his own hands and said, "We are losing by six runs, and the game is in the eighth inning. I guess he can be on our team and we'll try to put him up to bat in the ninth inning." In the bottom of the eighth inning, Shay's team scored a few runs but was still behind by three. 

At the top of the ninth inning, Shay put on a glove and played in the outfield. Although no hits came his way, he was obviously ecstatic just to be on the field, grinning from ear to ear as his father waved to him from the stands. 

In the bottom of the ninth inning, Shay's team scored again. Now, with two outs and bases loaded, the potential winning run was on base. Shay was scheduled to be the next at-bat. Would the team actually let Shay bat at this juncture and give away their chance to win the game? 

Surprisingly, Shay was given the bat. Everyone knew that a hit was all but impossible because Shay didn't even know how to hold the bat properly, much less connect with the ball. However, as Shay stepped up to the plate, the pitcher moved a few steps to lob the ball in softly so Shay could at least be able to make contact. The first pitch came and Shay swung clumsily and missed. 

The pitcher again took a few steps forward to toss the ball softly toward Shay. As the pitch came in, Shay swung at the ball and hit a slow ground ball to the pitcher. The pitcher picked up the soft grounder and could easily have thrown the ball to the first baseman. Shay would have been out and that would have ended the game. 

Instead, the pitcher took the ball and threw it on a high arc to right field, far beyond reach of the first baseman. Everyone started yelling, "Shay, run to first. Run to first." Never in his life had Shay ever made it to first base. He scampered down the baseline, wide-eyed and startled. Everyone yelled "Run to second, run to second!" By the time Shay was rounding first base, the right fielder had the ball. He could have thrown the ball to the second baseman for a tag. But the right fielder understood what the pitcher's intentions had been, so he threw the ball high and far over the third baseman's head. Shay ran towards second base as the runners ahead of him deliriously circled the bases towards home. 

As Shay reached second base, the opposing shortstop ran to him, turned him in the direction of third base, and shouted, "Run to third!" As Shay rounded third, the boys from both teams were screaming, "Shay! Run home!" Shay ran home, stepped on home plate and was cheered as the hero, for hitting a "grand slam" and winning the game for his team. 

"That day," said the father softly with tears now rolling down his face, "the boys from both teams helped bring a piece of the Divine Plan into this world." 

“Give Me a Drink” - By Anthony Coniaris 

The Supreme Bridge Builder 

The greatest bridge builder of all is our Lord, Jesus Christ, one of whose titles is, Pontifex Maximus: The Supreme Bridge Builder. He built the bridge, which spans the “widest chasm” and the “longest span” known to man — the span from God to man, from sin to forgiveness, from separation to closeness with God, from death to life eternal. “No man comes to the Father except through me,” He said. 

A great example of how Christ built bridges between himself and other people is the Samaritan woman. When Jesus met her at the well, He did something which no other Jew of His day would have done: He spoke to her. In those days it was unheard of for a man, especially a rabbi, to speak to a woman in public -- especially a Samaritan woman. For the Jews and the Samaritans despised each other, and especially women of ill repute. Yet Jesus spoke to her. He spoke not to moralize or condemn her. He spoke not to degrade her. He spoke not to say, “You are a sinner. You need to be saved and only I can save you.” No! Rather, He spoke to say, “Give me a drink.” By asking her for a drink, He made her feel needed; He made her feel important; He built up her self-respect and dignity. So Jesus began by building a bridge between himself and the Samaritan woman. Over this bridge He was able to approach her later on the serious issues of the water of life and the salvation of her soul. 

According to sacred tradition, the Samaritan woman, to whom Jesus revealed Himself as the Messiah, became an evangelist and was named Fotini -- which in Greek means the Illuminator. 

The Heart 

“Tomorrow morning,” the surgeon began, “I will open up your heart...” “You will find Jesus there,” the boy interrupted. 

The surgeon looked up, annoyed “I will cut your heart open to see how much damage has been done...” 

“But when you open up my heart, you will find Jesus in there,” said the boy. The surgeon looked to the parents, who sat quietly. 

“When I see how much damage has been done, I will sew your heart and chest back up, and I will plan what to do next.” 

“But you will find Jesus in my heart. The Bible says He lives there. The hymns all say He lives there. You will find Him in my heart.” 

The surgeon had had enough. “I will tell you what I will find in your heart. I will find damaged muscle, low blood supply, and weakened vessels. I will find out if I can make you well.” 

“You'll find Jesus there too. He lives there.” 

The surgeon left. 

Following the operation, the surgeon sat in his office recording his notes from the surgery, “... damaged aorta, damaged pulmonary vein, widespread muscle degeneration. No hope for transplant, no hope for cure. Therapy: painkillers and bed rest. Prognosis,” here he paused, “death within one year.” He stopped the recorder, but there was more to be said. “Why?” he asked aloud. “Why did You do this? You have put him here; You have put him in this pain; and You have cursed him to an early death. Why?” 

The Lord answered and said, “The boy, My lamb, was not meant for your flock for long, for he is a part of My flock, and will forever be. Here, in My flock, he will feel no pain, and will be comforted as you cannot imagine. His parents will one day join him here, and they will know peace, and My flock will continue to grow.” 

The surgeon's tears were hot, but his anger was hotter. “You created that boy, and You created that heart. He will be dead in months. Why?” 

The Lord answered, “The boy, My lamb, shall return to My flock, for He has done his duty: I did not put My lamb with your flock to lose him, but to retrieve another lost lamb.” The surgeon wept. 

The surgeon sat beside the boy's bed. The boy's parents sat across from him. When the boy awoke and whispered, “Did you cut open my heart?” 

“Yes," said the surgeon. "What did you find?" asked the boy. 

“I found Jesus there,” said the surgeon. 

- Author Unknown 

Ten Bonds of Friendship 

1. Friendship is Loyalty. I am the Lord your God, you shall have no gods except me. 

2. Friendship is Respect. You Shall not take the name of the Lord your God in vain. 

3. Friendship is Celebration. Remember to keep holy the Lord’s day. 

4. Friendship is Listening Honour your father and your mother. 

5. Friendship is Life. You shall not kill. 

6. Friendship is Faithfulness. You shall not commit adultery. 

7. Friendship is Honesty. You shall not steal. 

8. Friendship is Truthfulness. You shall not bear false witness against your neighbour. 

9. Friendship is Trust. You shall not covet your neighbour’s wife. 

10. Friendship is Sharing. You shall not covet your neighbour’s goods. 

A Children’s Theological Dictionary 

Some definitions from kindergartners: 

~ Faith: Knowing something, even when you don't know it. 

~ False Doctrine: Giving people the wrong medicine. 

~ Fast Days: Days when you have to eat in a hurry. 

~ Heavenly Host: Saint Peter. 

~ Redemption: Something that comes with grocery coupons. 

The Law of the Garbage Truck 

I hopped in a taxi, and we took off for Grand Central Station. We were driving in the right lane when, all of a sudden, a black car jumped out of a parking space right in front of us. My taxi driver slammed on his breaks, skidded, and missed the other car's back end by just inches! 

The driver of the other car, the guy who almost caused a big accident, whipped his head around and he started yelling foul language at us. My taxi driver just smiled and waved at the guy. So, I said, "Why did you just do that? This guy almost ruined your car and sent us to the hospital!" And this is when my taxi driver told me what I now call, "The Law of the Garbage Truck." 

"Many people are like garbage trucks," he explained. "They run around full of garbage, full of frustration, full of anger, and full of disappointment. As their garbage piles up, they need a place to dump it. If you let them, they will dump it on you and you take it personally. So, just smile, wave, wish them well, and move on." 

I started thinking... how often do I let "garbage trucks" upset me? How often do I take other people's garbage and let it ruin my spirit at work, at home, on the streets? 

The next day, I became more aware of "garbage trucks" in my life. I see the load they are carrying and how they try to drop it off on me. Now, like my taxi driver, I do not make it a personal thing; I just smile, wave, wish them well, and move on. 

Good leaders know they have to be ready for their next meeting. Good parents know that they have to welcome their children home from school with hugs and kisses. Leaders and parents know that they have to be fully present, and at their best for the people they care about and discard the "garbage". 

How often do you let other people's nonsense change your mood? Do you let a bad driver, rude waiter, curt boss, or an insensitive employee ruin your day? 

The mark of a successful person is how quickly they can recover and focus on what is important. And you will be happier. Life is too short to wake up in the morning with regrets, so love the people who treat you right and forget about the ones who do not. 

But you decide how much garbage you want in your life! 

God Speaking 

The man whispered, “God, speak to me.” A meadowlark sang, but the man did not hear. 

So, the man yelled “God, speak to me!” The thunder and lightning rolled across the sky, but the man did not listen. 

The man looked around and said, “God, let me see you!” And a star shined brightly, but the man did not see. 

The man then shouted, “God, show me a miracle!” And a life was born, but the man did not notice. 

So, the man cried out in despair, "Touch me, God, and let me know you are here!" Whereupon, God reached down and touched the man, but the man brushed the butterfly away and walked on. 

Memo from God: 

Effective immediately, please be aware that there are changes you need to make in your life. These changes need to be completed in order that I may fulfill my promises to you — to grant you peace, joy and happiness in this life. I apologize for any inconvenience, but after all that I am doing this seems very little to ask of you. I know, I already gave you The Ten Commandments. Keep them, but follow these guidelines as well. 

1. QUIT WORRYING 

Life has dealt you a blow and all you do is sit and worry. Have you forgotten that I am here to take all your burdens and carry them for you? Or do you just enjoy fretting over every little thing that comes your way? 

2. PUT IT ON THE LIST 

If something needs to be done or taken care of, put it on the list. No, not YOUR list. Put it on MY to-do list. Let ME be the one to take care of the problem. I cannot help you until you turn it over to me. Although my to-do list is long, I am after all, God. I can take care of anything you put into my hands. In fact, I take care of a lot of things for you that you never even realize. 

3. TRUST ME 

Once you've given your burdens to me, quit trying to take them back. Trust in me. Have the faith that I will take care of all your needs, your problems and your trials. Problems with the kids? Put them on my list. Problem with finances? Put it on my list. Problems with your emotional roller coaster? For my sake, put it on my list. I want to help you. All you have to do is ask. 

4. LEAVE IT ALONE 

Do not wake up one morning and say, "Well, I'm feeling much stronger now, I think I can handle it from here." Why do you think you are feeling stronger now? It's simple: you gave me your burdens and I'm taking care of them. I also renew your strength and cover you in my peace. Do you not know that if I give you these problems back, you will be right back where you started? Leave them with me and forget about them. Just let me do my job. 

5. TALK TO ME 

I want you to forget many things. Forget what was making you crazy. Forget the worry and fretting because you know I am in control. Although, there is one thing I hope you never forget: please do not forget to talk to me often! I love you. I want to hear your voice. I want you to include me in on the things going on in your life. I want to hear you talk about your friends and family. Prayer is simply a conversation with me. I want to be your dearest friend. 

6. HAVE FAITH 

I see a lot of things from up here that you can not see from where you are. Have faith in me that I know what I am doing. Trust me, you would not want the view from my eyes. I will continue to care for you, watch over you, and meet your needs. You only have to trust me. Although I have a much bigger task than you, it seems as if you have so much trouble just doing your simple part. How hard can trust be? 

7. SHARE 

You were taught to share when you were only two years old. When did you forget? That rule still applies. Share with those who are less fortunate than you. Share your joy with those who need encouragement. Share your laughter with those who have not heard any in such a long time. Share your tears with those who have forgotten how to cry. Share your faith with those who have none. 

8. BE PATIENT 

I managed to fix it so in just one lifetime you could have so many diverse experiences. You grow from a child to an adult, have children, change jobs many times, learn many trades, travel to so many places, meet thousands of people, and experience so much. How can you be so impatient then when it takes me a little longer than you expect to handle something on my to-do list? Trust in my timing, for my timing is perfect. Just because I created the entire universe in only six days, everyone thinks I should always rush, rush, rush. 

9. BE KIND 

Be kind to others, for I love them just as much as I love you. They may not dress like you or talk like you, or live the same way you do, but I still love you all. Please try to get along, for my sake. I created each of you different in some way. It would be too boring if you were all identical. Please know I love each of your differences. 

10. LOVE YOURSELF 

As much as I love you, how can you not love yourself? You were created by me for one reason only - to be loved, and to love in return. I am a God of Love. Love me, love your neighbors. But also love yourself. It makes my heart ache when I see you so angry with yourself when things go wrong. You are very precious to me. Do not ever forget that! 

With all my heart, I love you, God 

I Wish You Enough 

I overheard a mother and daughter in their last moments together at the airport. Standing near the security gate, they hugged and the mother said “I love you and I wish you enough.” The daughter replied, “Mom, our life together has been more than enough. Your love is all I ever needed. I wish you enough, too, Mom.” 

They kissed and the daughter left. The mother walked over to the window where I was seated. Standing there I could see she wanted and needed to cry. I tried not to intrude on her privacy but she welcomed me in by asking, “Did you ever say ‘good-bye’ to someone knowing it would be forever?” 

“Yes, I have,” I replied, “Forgive me for asking, but why is this a ‘forever’ good-bye’?” 

“I am old and she lives so far away. I have challenges ahead and the reality is the next trip back will be for my funeral,” she said. 

“When you were saying ‘good-bye’, I heard you say ‘I wish you enough’. May I ask what that means?” 

She began to smile. “That is a wish that has been handed down from other generations. My parents used to say it to everyone.” She paused a moment and looked up as if trying to remember it in detail and she smiled even more. “When we said ‘I wish you enough’ we were wanting the other person to have a life filled with just enough good things to sustain them.” Then turning toward me, she shared the following as if she were reciting it from memory -- 

I wish you enough sun to keep your attitude bright. 

I wish you enough rain to appreciate the sun more. 

I wish you enough happiness to keep your spirit alive. 

I wish you enough pain so that the smallest joys in life appear much bigger. 

I wish you enough gain to satisfy your wanting. 

I wish you enough loss to appreciate all that you possess. 

I wish you enough hellos to get you through the final good-bye. 

She then began to cry and walked away. 

They say it takes a minute to find a special person, an hour to appreciate them, a day to love them, but then an entire life to forget them. 

The Bible and The Sportscar 

A young man was getting ready to graduate from college. For many months he had admired a beautiful sports car in a dealer's showroom, and knowing his father could well afford it, he told his father that was all he wanted. 

As Graduation Day approached, the young man awaited signs that his father had purchased the car. Finally, on the morning of his graduation, his father called him into his private study and told him how proud he was to have such a fine son, and how much he loved him. He handed him a beautifully wrapped gift box. 

Curious, but somewhat disappointed, the young man opened the box and found a lovely, leather-bound Bible, with his name embossed in gold. Angrily, he raised his voice to his father and said, "With all your money you give me a Bible?" He stormed out of the house, leaving the Bible behind. 

Many years passed and the young man was very successful in business. He had a beautiful home and wonderful family, but realized his father was very old. He thought perhaps he should go to him. He had not seen him since that graduation day. 

But before he could make arrangements, he received a telegram telling him his father had passed away and willed all of his possessions to him. He needed to come home immediately and take care of things. When he arrived at his father's house, sadness and regret filled his heart. 

He began to search through his father's important documents and saw the Bible, new, just as he had left it years ago. With tears, he opened the Bible and began to turn the pages. His father had carefully underlined a verse, Matt 7:11, "And if ye, being evil, know how to give good gifts to your children, how much more shall your Heavenly Father which is in Heaven, give to those who ask Him?" 

As he read those words, a car key dropped from the back of the Bible. It had a tag with the dealers name, the same dealer who had the sports car he had desired. On the tag was the date of his graduation, and the words... PAID IN FULL. 

How many times do we miss God's blessings because they are not packaged as we expected? 

~ When you forgive, you heal. When you let go, you grow. 

~ In a world where you can be anything, be kind 

~ Anger is a wind, which blows out the lamp of the mind. 

~ To be content with little is difficult, to be content with much, impossible. 

Build Wisely 

An elderly carpenter was ready to retire. He told his employercontractor of his plans to leave the house-building business and live a more leisurely life with his wife enjoying his extended family. He would miss the paycheck, but he needed to retire. They could get by. 

The contractor was sorry to see his good worker go and asked if he could build just one more house as a personal favor. 

The carpenter said yes, but in time it was easy to see that his heart was not in his work. He resorted to shoddy workmanship and used inferior materials. It was an unfortunate way to end a dedicated career. 

When the carpenter finished his work, the employer came to inspect the house. He handed the front-door key to the carpenter. "This is your house," the employer said. "My gift to you " The carpenter was shocked! What a shame! If he had only known he was building his own house, he would have done it all so differently. So it is with us. We build our lives, a day at a time, often putting less than our best into the building. Then with a shock, we realize we have to live in the house we have built. 

If we could do it over, we would do it much differently. But we cannot go back. You are the carpenter. Each day you hammer a nail, place a board, or erect a wall. 

“Life is a do-it-yourself project,” someone has said. Your attitudes and the choices you make today, build the “house” you live in tomorrow. Build wisely! 

[Eastern Catholic Life, Eastern Catholic Press Association, February 19, 2006 by Father Jamers Hayer, Editor, page 8] 

Pass the Biscuits 

When I was a kid, my mom liked to make breakfast food for dinner every now and then. I remember one night in particular when she had made breakfast after a long, hard day at work. On that evening so long ago, my mom placed a plate of eggs, sausage, and extremely burned biscuits in front of my dad. I remember waiting to see if anyone noticed! Yet all my dad did was reach for his biscuit, smile at my mom, and ask me how my day was at school. 

I don't remember what I told him that night, but I do remember hearing my mom apologize to my dad for burning the biscuits. And I'll never forget what he said: “Honey, I love burned biscuits.” 

Later that night, I went to kiss Daddy good night and I asked him if he really liked his biscuits burned. He wrapped me in his arms and said, “Your mommy put in a long hard day at work today and she's real tired. Besides – a burnt biscuit never hurt anyone!” 

Life is full of imperfect things and imperfect people. I'm not the best at hardly anything, and I forget birthdays and anniversaries just like everyone else. What I've learned over the years is that learning to accept each other’s faults and choosing to celebrate each other’s differences, is one of the most important keys to creating a healthy, growing, and lasting relationship. 

So, please pass me a biscuit. And yes, the burned one will do just fine! 

~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

~ A friend is one who knows all about you and still likes you. 

~ Hate is a prolonged manner of suicide 

~ Water which is distant is no good for a fire which is near. 

~ Politeness is a small price to pay for the good will and affection of others. 

~ Live simply, love generously, care deeply, speak kindly, and leave the rest to God. 

HUGS FOR JUSTICE 

Hugging is healthy. 

It helps the body's immune system. 

It cures depression. 

It reduces stress. 

It's rejuvenating. 

It has no unpleasant side effects. 

Hugging is God's miracle drug! It is all natural, it contains no chemicals, artificial ingredients, no pesticides, and no preservatives! 

Hugging is practically perfect. There are no parts to break down, no monthly payments, nontaxable, non-polluting, and of course… it's fully returnable! 

Remember, "A hug is the one present that's always worth giving!" and it doesn’t cost a cent. 

Let’s look at it this way – if more people hugged, instead of fighting, if more people were kinder to each other, if more people were more giving, there would be no wars, no poverty. Hugs can soften hearts. Hugs can be the beginning of a better world. 

Give a hug today! 

Do Not Eat the Forbidden Fruit – Rev. Morgan Murray 

Whenever your kids are out of control, you can take comfort from the thought that even God’s omnipotence did not extend to God’s kids. After creating heaven and earth, God created Adam and Eve. And the first thing he said was: 

“Do not-” 

“Do not what?” Adam replied 

“Do not eat the forbidden fruit.” God said. 

“Forbidden fruit? We got forbidden fruit? Hey Eve! We got forbidden fruit!” 

“No way!” 

“Yes way!” 

“DO NOT EAT THAT FRUIT!” Said God. 

“Why?” 

“Because I am your Father and I said so!” said God, wondering why he had not stopped after making elephants. 

A few minutes later God saw his kids having an apple break and was angry. 

Did I not tell you not to eat the fruit?” the First Parent asked. 

“Uh huh,” Adam replied. 

“Then why did you?” 

“I dunno,” Eve answered. 

“She started it!” Adam said. 

“Did not!” 

“Did too!” 

“Did NOT!” 

Having had it with the two of them, God’s punishment was that Adam and Eve should have children of their own. Thus, the pattern was set and it has never been changed. 

~ There are three kinds of grocery shoppers: The ones who pick up all the healthy things; the ones who pick up all the junk; and the ones who end up running around the aisles picking up their kids! 

~ Any parent, no matter how large their family, can always get some time to be alone by doing the dishes. 

~ Everybody knows how to raise children except the people who have them. 

~ Two wrongs don't make a right; take your parents as an example. 

~ I wonder what my parents did to fight boredom before the internet. I asked my 17 brothers and sisters and they didn't know either. 

~ Plan ahead: it was not raining when Noah built the ark. 

~ If you want your spouse to listen to and pay attention to the words you say, try talking in your sleep. 

~ WARNING: Exposure to the Son may prevent burning! 

~ Lysdexia: a peech imspediment we live to learn with. 

True Newfoundland Ghost Story 

Near a little town in Newfoundland, a man was on the side of the road hitch-hiking on a very dark night in the middle of a terrible rainstorm. The night storm was rolling, and no cars were on the road. The storm was so strong the man could hardly see a few feet ahead of him. 

Suddenly, he saw a car come toward him and stop. The man, without thinking about it, got in the car and closed the door and only then did he realize that there was nobody behind the wheel! 

The car started to move very slowly. The man looked at the road and saw a curve coming his way. Petrified, he started to pray, begging for his life. He had not come out of shock when, just before the car hit the curve, a hand suddenly appeared through the window and moved the wheel. The guy, now paralyzed in terror, watched how the hand appeared every time the car was approaching a curve. 

Finally, although terrified, the man managed to open the door and jump out of the spooky car. Without looking back, the guy ran through the storm all the way to the nearest town. Soaking wet, exhausted and in a state of utter shock, the pale visibly shaken man, walked into a nearby bar and asked for two shots of Screech. Then, still trembling with fright, he started telling everybody in the bar about the horrible experience he just went through - the spooky car with no driver and the mysterious hand that kept appearing. 

Everyone in the bar listened in silence and became frightened, listening to this eerie story. Hairs stood on end when they realized this man was telling the truth because he was crying, and he definitely was not drunk. About half an hour later two men walked into the same bar and one said to the other, "Look me son, there is the fellow who got into the car while we were pushing it!" 

Gender ideology

Schools must help parents teach gender ideology is opposed to faith and reason, Vatican says.

"For You have made us for Yourself, and our hearts are restless until they find rest in You." -St. Augustine of Hippo 

"Then I turned to the Lord God, to seek an answer by prayer and supplication with fasting and sack cloth and ashes. I prayed to the Lord my God and made confession" -Daniel 9: 3-4 

QUOTE FOR THE WEEK: I am a little pencil in the hand of a writing God who is sending a love letter to the world. We are all pencils in the hand of God. Mother Teresa 

Game of golf 

The Prime Minister of Israel sent a proposal to Rome suggesting that a friendly game of golf be played between the two spiritual leaders or their representatives to demonstrate the true friendship and ecumenical spirit shared by the Catholics and the Jews. 

The Pope met with his College of Cardinals to discuss the proposal. "Your Holiness," said one of the Cardinals, "Maybe the Prime Minister wants to challenge you to a game of golf to show that you are too old and too feeble to compete. I am afraid that this may tarnish our image in the world." 

The Pope thought about this and since he had never held a golf club asked, "We could have a Cardinal represent me!" 

"None who plays golf very well," a Cardinal replied. "But," he added, "There is a man named Jack Nicklaus, an American golfer, who is a devout Catholic. We can offer to make him a Cardinal, and then ask him to play the Prime Minister as your personal representative. In addition to showing our spirit of co-operation, we will also win the match." 

Everyone agreed that this was a great idea. The call was made. Of course, Jack Nicklaus was honoured and he agreed to play as the representative of the Pope. 

The day after the match, Cardinal Nicklaus reported to the Vatican to inform the Pope of the result. "I have some good news and some bad news, Your Holiness," said the golfer. 

"Tell me the good news, Cardinal Nicklaus," said the Pope. 

"Well, Your Holiness, I do not like to brag, but even though I have played some pretty terrific rounds of golf in my life, this was the best I have ever played, by far. I must have been inspired from above. My drives were long and true, my irons were accurate and purposeful, and my putting was perfect. With all due respect, my play was truly miraculous." 

"How can there be bad news?" the Pope asked. Nicklaus sighed, "I lost to Rabbi Tiger Woods by three strokes". 

I sent my son to Israel … 

A Jewish businessman in Chicago sent his son to Israel for a year to absorb the culture. When the son returned, he said, "Papa, I had a great time in Israel. By the way, I converted to Christianity." 

"Oh my," said the father, "What have I done?" 

He went to his best friend, Ike and told him his problem. "Ike," he said, "I sent my son to Israel, and he came home a Christian. What can I do?" 

"Funny you should ask," said Ike, "I too, sent my son to Israel, and he also came home a Christian. Perhaps we should go see the rabbi for advice. 

So they did, and they asked the rabbi what to do. 

"Funny you should ask," said the rabbi, "I, too, sent my son to Israel, and he also came home a Christian. I do not know what is happening to our young people?" "Let's all pray and tell the Lord about our sons," the rabbi suggested. 

So they did. As they finished their prayers, a deep voice came from the Heavens: "Funny you should ask," said the Voice, "I, too, sent my Son to Israel.” 

Twinkle, Twinkle, Little Star 

Wishing to encourage her young son's progress on the piano, a mother took her boy to a Paderewski concert. After they were seated, the mother spotted an old friend in the audience and walked down the aisle to greet her. 

Seizing the opportunity to explore the wonders of the concert hall, the little boy rose and eventually explored his way through a door marked “NO ADMITTANCE." 

When the house lights dimmed and the concert was about to begin, the mother returned to her seat and discovered that the child was missing. Suddenly, the curtains parted and spotlights focused on the impressive Steinway on stage. In horror, the mother saw her little boy sitting at the keyboard, innocently picking out "Twinkle, Twinkle Little Star." 

At that moment, the great piano master made his entrance, quickly moved to the piano, and whispered in the boy's ear, "Don't quit, keep playing." Then, leaning over, Paderewski reached down with his left hand and began filling in a bass part. Soon his right arm reached around to the other side of the child, and he added a running obbligato. Together, the old master and the young novice transformed what could have been a frightening situation into a wonderfully creative experience. 

The audience was so mesmerized that they could not recall what else the great master played. Only the classic, "Twinkle, Twinkle Little Star." 

Perhaps that is the way it is with God. What we can accomplish on our own is hardly noteworthy. We try our best, but the results are not always graceful flowing music. However, with the hand of the Master, our life's work can truly be beautiful. 

The next time you set out to accomplish great feats, listen carefully. You may hear the voice of the Master, whispering in your ear, "Don't quit, keep playing." 

May you feel His arms around you and know that His hands are there, helping you turn your feeble attempts into true masterpieces. Remember, God does not seem to call the equipped, rather, He equips the 'called.' 

~ The best time to plant a tree is 20 years ago. The second best time is now. 

~ The one who is richest is whose pleasures are the cheapest. 

~ What disease did “cured ham” originally have? 

~ “I long to accomplish a great and noble task, but it is my chief duty to accomplish small tasks as if they were great and noble.” – Helen Keller 

~ “A ship in harbour is safe, but that is not what ships are built for.” – William Shedd 

~ “We set the sail; God sets the wind.” – St Augustine 

Trying to Please Everyone 

A father and his son took a donkey to the market. The man sat on the beast and the boy walked. People along the way said, "What a terrible thing: a big strong fellow sitting on the donkey's back while the youngster has to walk." 

So, the father dismounted and the son took his place. Soon onlookers remarked: "How terrible: the old man walking and the little boy sitting." 

At that, they both got on the donkey's back-only to hear others say, "How cruel: two people sitting on one little donkey." 

Off they got. But other bystanders commented, "How crazy: the donkey has nothing on his back and two people are walking." 

Finally, they both carried the donkey and they never did make it to the market. 

WHERE IS GOD!? 

Two little boys, ages 8 and 10, were excessively mischievous. They were always getting into trouble and their parents knew all about it. If any mischief occurred in their town, the two boys were probably involved. 

The boys' mother heard that a preacher in town had been successful in disciplining children, so she asked if he would speak with her boys. 

The preacher agreed, but he asked to see them individually. So the mother sent the 8-year-old first, in the morning, with the older boy to see the preacher in the afternoon. 

The preacher, a huge man with a booming voice, sat the younger boy down and asked him sternly, "Do you know where God is, son?" 

The boy's mouth dropped open, but he made no response, sitting there wide-eyed with his mouth hanging open. 

So the preacher repeated the question in an even sterner tone, "Where is God?" 

Again, the boy made no attempt to answer. 

The preacher raised his voice even more and shook his finger in the boy's face and bellowed, "WHERE IS GOD?" 

The boy screamed and bolted from the room, ran directly home and dove into his closet, slamming the door behind him. 

When his older brother found him in the closet, he asked, "What happened?" 

The younger brother, gasping for breath, replied, "We are in BIG trouble this time, GOD is missing, and they think we did it! 

A priest and a pastor are standing by the side of a road holding up a sign that reads “The end is near! Turn around now before it’s too late!” 

A passing driver yells, “You guys are nuts!” and speeds past them. From around the curve, they hear screeching tires—then a big splash. 

The priest turns to the pastor and says, “Do you think we should just put up a sign that says ‘Bridge Out’ instead?” 

THE GOLDEN PHONE 

An American decided to write a book about famous churches around the world. For his first chapter, he decided to write about American churches. So he bought a plane ticket and took a trip to Orlando, thinking that he would work his way across the country from South to North. 

On his first day, he was inside a church taking photographs, when he noticed a golden telephone mounted on the wall with a sign that read "$10,000 per call". 

The American, being intrigued, asked the priest who was strolling by what the telephone was used for. The priest replied that it was a direct line to heaven and that for $10,000 you could talk to God. The American thanked the priest and went along his way. 

Next stop was in Atlanta. There, at a very large cathedral, he saw the same golden telephone with the same sign under it. 

He wondered if this was the same kind of telephone he saw in Orlando and he asked a nearby nun what its purpose was. She told him that it was a direct line to heaven and that for $10,000 he could talk to God. "O.K., thank you," said the American. 

He then travelled to Indianapolis, Washington DC, Philadelphia, Boston, and New York. In every church he saw the same golden telephone with the same "$10,000 per call" sign under it. 

The American, upon leaving Vermont saw a sign for Canada and decided to see if Canadians had the same phone. He arrived in Winnipeg, and again, there was the same golden telephone, but this time the sign under it read "30 cents per call." 

The American was surprised so he asked the priest about the sign. "Father, I have travelled all over America and I have seen this same golden telephone in many churches. I am told that it is a direct line to Heaven, but in every state the price was $10,000 per call. Why is it so cheap here?" 

The priest smiled and answered, "You are in Canada now son, it is a local call" 

Being Tailgated 

A man was being tailgated by a stressed out woman on a busy boulevard. Suddenly, the light turned yellow, just in front of him. 

He did the right thing, stopping at the crosswalk, even though he could have beaten the red light by accelerating through the intersection. 

The tailgating woman was furious and honked her horn, screaming in frustration as she missed her chance to get through the intersection, dropping her cell phone and makeup. 

As she was still in mid-rant, she heard a tap on her window and looked up into the face of a very serious police officer. 

The officer ordered her to exit her car with her hands up. He took her to the police station where she was searched, fingerprinted, photographed, and placed in a holding cell. 

After a couple of hours, a policeman approached the cell and opened the door. She was escorted back to the booking desk where the arresting officer was waiting with her personal effects. 

He said, "I am very sorry for this mistake. You see, I pulled up behind your car while you were blowing your horn, flipping off the guy in front of you, and cussing a blue streak at him. 

"I noticed the ‘Choose Life’ license plate holder, the ‘What Would Jesus Do’ bumper sticker, the ‘Follow Me to SundaySchool’ bumper sticker, and the chrome-plated Christian fish emblem on the trunk. Naturally, I assumed you had stolen the car." 

Where there is no passion, the parish will perish. - Leon Sequeira

LOT'S WIFE 

The Sunday School teacher was describing the scene from the Old Testament of the destruction of Sodom and how Lot's wife looked back and turned into a pillar of salt. 

That’s when little Jason interrupted, "My Mummy looked back once while she was driving," he announced triumphantly, "and she turned into a telephone pole!" 

Christmas time 

The Teacher asked young Patrick Murphy, "What do you do at Christmas time?” Patrick addressed the class, "Well Ms. Jones, me and my twelve brothers and sisters go to midnight mass and we sing hymns; then we come home very late and we put mince pies by the back door and hang up our stockings. Then all excited, we go to bed and wait for Father Christmas to come with all our toys.” 

"Very nice Patrick," she said. "Now Jimmy Brown, what do you do at Christmas?" 

“Well, Ms. Jones, me and my sister also go to church with Mom and Dad and we sing carols and we get home ever so late. We put cookies and milk by the chimney, and we hang up our stockings. We hardly sleep, waiting for St. Nicholas to bring our presents.” 

Realizing there was a Jewish boy in the class and not wanting to leave him out of the discussion, she asked, "Now, Isaac Cohen, what do you do at Christmas?" 

Isaac said, "Well, it is the same thing every year ... Dad comes home from the office. We all pile into the Rolls Royce; then we drive to Dad's toy factory. When we get inside, we look at all the empty shelves and begin to sing ‘What A Friend We Have In Jesus’. Then we all go to the Bahamas!" 

~ A little boy opened the big and old family Bible with fascination, looking at the old pages as he turned them. Then something fell out of the Bible. He picked it up and looked at it closely. It was an old leaf from a tree that has been pressed in between the pages. "Mama, look what I found," the boy called out. "What have you got there, dear?" his mother asked. With astonishment in the young boy's voice he answered, "It's Adam's suit". 

~ When God solves your problems, you have faith in His abilities; when God does not solve your problems, He has faith in your abilities. 

~ I used to eat lots of natural foods until I learned that most people die of natural causes. 

~ A blind person asked St. Anthony: "Can there be anything worse than losing eye sight?" He replied, "Yes, losing your vision!" 

~You can't get anywhere today if you are still mired down in yesterday. 

~The light that shows us our sin is the light that heals us. 

How do you make Holy Water? You take some regular water and boil the devil out of it. 

On the Ark, Noah probably got milk from the cows. What did he get from the ducks? Quackers. 

A woman walking down a residential street noticed a little old man rocking in a chair on his porch. She called out to him as she passed. 

“Hello there! I couldn’t help notice how happy you look. What’s your secret for a long, happy life?” 

“I smoke three packs of cigarettes a day,” he responded. “I also drink a case of whisky a week, eat nothing but fast food, and never exercise.” 

“Wow!” The woman was amazed. “How old are you?” 

“Twenty-six,” he replied, bearing a toothless smile. 

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