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12 “I have yet many things to say to you, but you cannot bear them now.
13 When the Spirit of truth comes, he will guide you into all the truth; for he will not speak on his own authority, but whatever he hears he will speak, and he will declare to you the things that are to come.
14 He will glorify me, for he will take what is mine and declare it to you.
15 All that the Father has is mine; therefore I said that he will take what is mine and declare it to you.

Can you expect to go to heaven for nothing? Did not our Savior track the whole way to it with His tears and blood? And yet you start at every little pain.

– St Elizabeth Ann Seton

The Lord gives us his body.  That is why our bodies must share in the response we make to him.  That means, above all, that the Eucharist must extend beyond the walls of the Church building to inspire multiple forms of service to humanity and to the world.  But it also means that our piety, our prayer, requires bodily expression as well. 

Since the Lord, as the Resurrected One, gives himself to us in bodily form, we must answer him with our bodies as well as with our souls.  All the spiritual capabilities of our body have their rightful place within the framework of the Eucharist: song, speech, silence, sitting, standing, kneeling. 

In earlier times, we were perhaps too remiss about song and speech and confined ourselves too exclusively to silence.  Today, on the contrary, we are in danger of being too remiss about silence.  But, in actuality, it is all three together - song, speech, silence - that provide the response in which the fullness of our spiritual life offers itself to the Lord. 

The same is true of the three corporal positions: sitting, standing, kneeling.  In earlier times, we failed perhaps to regard standing - and to a degree sitting as well - as an expression of relaxed listening and confined ourselves too exclusively to kneeling.  In that regard, too, we were remiss.  For here, too, the proper use of all three positions is equally necessary.  Listening to the word of God and reflecting on it in a sitting position is an essential element of the liturgy; standing expresses our readiness to put ourselves at a God’s disposal - just as Israel ate the Paschal lamb standing as a symbol of their readiness for the exodus under the leadership of God’s word; kneeling, finally, is just as essential: it is the bodily position most proper to worship.  In it we remain upright, ready, and responsive to God’s will, but, at the same time, bowed down before the greatness of the living God and of his holy name, which is the name at which “every knee should bend in heaven, on earth and under the earth” (Phil 2:10)

From: Eucharistie-Mitte der Kirche, pp.64-65

  From: Catholic News

Wollongong Bishop Peter Ingham features in a YouTube video to promote an Australian bishops’ pastoral letter warning on the opportunities and dangers of using the internet. The nation’s bishops employed traditional and 21st century communication techniques to give guidance to Catholics about the internet by sending a pastoral letter to every church in Australia, and posting video on YouTube, The Age reports.

The four minute video features the benign face and white hair of Wollongong Bishop Peter Ingham, flanked by a teenage girl with a laptop and a young boy, warning about unwelcome websites, stranger danger, cyber bullying and financial exploitation.

Bishop Ingham demonstrates how widespread the internet has become with a story of a three year old girl learning the Lord’s Prayer.   Continue reading here…

16 Now the eleven disciples went to Galilee, to the mountain to which Jesus had directed them.
17 And when they saw him they worshiped him; but some doubted.
18 And Jesus came and said to them, “All authority in heaven and on earth has been given to me.
19 Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,
20 teaching them to observe all that I have commanded you; and lo, I am with you always, to the close of the age.”

What, then, does God watch with pleasure and delight? The man that is fighting for Him against riches, against the world, against hell, against himself.

– St Louis de Montfort

To be a disciple of Jesus means that we can and must follow a way that is directly opposed to our own natural gravity, to the gravity of egoism, to the search for what is merely material and for the maximum pleasure that we confuse with happiness.  Discipleship is a way through agitated, stormy waters that we can follow only if we are in the gravitational field of the love of Jesus Christ, if our gaze is fixed on him and therefore supported by the new gravity of grace that makes possible for us the way to truth and to God that we would have been unable to follow by our own efforts. 

That is why being a disciple of Jesus is more than concurrence with a definite program, more than sympathy and solidarity with a person whom we regard as a model.  It is not just Jesus, a human being, that we follow; we follow the Son of the living God.  We follow a divine way.  Where does Jesus’ way lead us?  It leads us to the Resurrection, to the right hand of the Father.  It is this whole way that we mean when we speak of following Christ as his disciple.  Only thus do we journey the whole way of our vocation; only thus do we really reach the goal of undivided and imperishable happiness.  And only from this perspective do we understand why the Cross is also a part of our discipleship as followers of Christ (cf. Mk 8:24).  There is no other way for us to come to the Resurrection, to the community of God. 

We must follow the whole way if we want to be servants and witnesses of Jesus Christ.  And every single step is different depending on whether we intend to go the whole way or merely to carve out for ourselves a kind of human party program.  We can come to Christ only if we have the courage to walk on the water and to entrust ourselves to his gravity, the gravity of grace.

From: Diener eurer Freude, pp. 68-69

15 And he said to them, “Go into all the world and preach the gospel to the whole creation.
16 He who believes and is baptized will be saved; but he who does not believe will be condemned.
17 And these signs will accompany those who believe: in my name they will cast out demons; they will speak in new tongues;
18 they will pick up serpents, and if they drink any deadly thing, it will not hurt them; they will lay their hands on the sick, and they will recover.”
19 So then the Lord Jesus, after he had spoken to them, was taken up into heaven, and sat down at the right hand of God.
20 And they went forth and preached everywhere, while the Lord worked with them and confirmed the message by the signs that attended it. Amen.

For us to reach God, Christ is the way; but Christ is on the Cross, and to climb up to the Cross, we must have our hearts free, not tied to earthly things. For our Lord said, ” Whoever of you does not renounce all that he has cannot be my disciple.”

– St Josemaria Escriva

The Council did not create new articles of faith, nor did it replace existing ones with new ones.  Its only concern was to make it possible to hold the same faith under different circumstances, to revitalize it. 

As for the work that preceded the Council, it seems to have been more intensive in Germany than elsewhere, for Germany was the heartland of the liturgical movement, the primary source in which the documents of the Council had their origin.  But many of these documents were issued too abruptly.  To many of the faithful, most of them seemed to be a challenged to the creativity of the individual congregation, in which separate groups constructed their own “liturgies” from week to week with a zeal that was as commendable as it was misplaced. 

To me, the most serious element in all this was the breach of fundamental, liturgical consciousness.  The difference between liturgy and festivity, between liturgy and social event, disappeared gradually and imperceptibly, as witness the fact that many priests, imitating the etiquette of polite society, feel that they ought not to receive Holy Communion until the congregation has received; that they should no longer venture to say “I bless you” - thus dissolving the fundamental liturgical relationship between them and their congregation.  In this context belong also the often obnoxious and banal greeting which, it must be admitted, many congregations tolerate with a kind of patient forbearance.  In the period before the new missal made its appearance, but after the old one had already been characterized as “old-fashioned”, people forgot that there is a “rite”, that is, a prescribed liturgical form, and that liturgy is genuinely liturgy only if it is not subject to the will of those who celebrate it.

From: The Feast of Faith, pp. 83-85 

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