Many Catholics have never made a thorough study of the Bible. If you were to decide to read it carefully, however, you could make the mistake of trying to read it straight through, right from the beginning. You might start eagerly at Genesis, but then, once you get to all the abstract legalism in Leviticus, you will get bogged down and give up, saying it doesn’t make any sense.

Therefore, if you’re a real beginner, you might just begin by reading the Gospel of Mark in the New Testament; it’s the earliest and shortest Gospel, or story of Christ (gospel comes from the Middle English word godspell and means “good news”). Mark’s Gospel should give you a basic sense of what Jesus was all about.

Still, anyone, beginner or not, needs to understand Jewish history, or Jesus himself can’t be understood. After all, when Jesus talked about Scripture, he was referring to what we now call the Old Testament.  Continue reading here.

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Within a year after that Easter, our irreplaceable pastor was reassigned to a new parish. The community stayed strong for the next few years, but today I feel our spiritual fire turning to an ember. Yes, we are still practicing Catholics, and yes we still help each other’s growth, but today, not a single person in my group can name what parish they belong to.

Only last year I, too, decided to leave the parish. But I announced it. I declared to everyone who asked that I had begun a search for the priest who could give a little oxygen to my steady glow. Every Sunday (and now, during Lent, every day) I go to a different parish in search of a priest whose celebration is just that: a CELEBRATION! So far, I have come across robots, postal workers, and well-meaning enthusiasts with little regard for the Catechism.

My non-practicing friends (and one of my practicing friends) tell me this is just what Catholicism is: a boring routine with no earthly merit. “You just got lucky one year. This is what Catholicism REALLY is.” or “Man, were you suckered.” or “Just worship in your own way at home with readings or something and be a good person.”

So I started to ask myself the question, “Is it really impossible to find a vibrant Catholic parish in my vicinity?” I denied the truth for a very long time, but the answer in the end was “Yes.” So why did I keep looking?

This weekend I realized what I should have seen all along. The Church is in a bad state. The priests are scarce, overworked, and under-appreciated. No wonder they aren’t welcoming or inspirational. They need ME to inspire THEM (not the other way around). If nobody is going to revive their spirit and remind them how their vocation is a blessing and not a curse, then I guess that’s my job now.

Now the question is how do I go about doing that…Any ideas?

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Umm, not that I know anything about that.

My Way or the Highway by Relient K

Should I start this song off with a question?
Or should I say what’s on my mind.
(Add a cello here to add a sad impression).
Cause I’m not looking forward to leaving my friends all behind.
I didn’t vote (though I’m not proud), cause I’m Canadian, and I’m not allowed.
Give it a go or throw in the towel.
Stand all alone or swim through the crowd.
No one around to help you decide.
It’s time to make up your mind.
It’s time to make up your mind.

By the wayside we fell.
He said, “It’s my way or the highway to hell.”
It’s your decision, choose it well.
He said, “It’s my way or the highway to hell.”

Decisions we make; life’s an election.
Precision we take, seeking direction.
But there’s so many lies.
Unsure where we can look.
But we’ve got a guide- a really thick handbook.
No one around to help you decide.
It’s time to make up your mind.
It’s time to make up your mind.

By the wayside we fell.
He said, “It’s my way or the highway to hell.”
It’s your decision, choose it well.
He said, “It’s my way or the highway to hell.”

Are you with me or against me?
Noticed you’re sitting on the fence.
We wondered why you’re not cut and dry.
You got to choose our side and live, or their side and die.
Which hand holds your soul?
Do you want to guess one?
If it scares you to death, may that be your lesson.
It’s your decision, make it the best one.
And should I end this song off with a question?

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“Humans need freedom.  As slaves, fettered and confined, they are bound to deteriorate.  We have spent a great deal of thought and time on external freedom; we have made serious efforts to secure our personal liberty and yet we have lost it again and again.  The worst thing is that eventually humans come to accept the state of bondage – it becomes habitual and they hardly notice it.  The most abject slaves can be made to believe that the condition in which they are held is actually freedom.

During these long weeks of confinement I have learned by personal experience that a person is truly lost, is the victim of circumstances and oppression only when he is incapable of a great inner sense of depth and freedom.  Anyone whose natural element is not an atmosphere of freedom, unassailable and unshakable whatever force may be put on it, is already lost; but such a person is not really a human being any more; he is merely an object, a number, a voting paper.  And the inner freedom can only be attained if we have discovered the means of widening our own horizons.  We must progress and grow, we must mount above our own limitations.  It can be done; the driving force is the inner urge to conquer whose very existence shows that human nature is fundamentally designed for this expansion.  A rebel, after all, can be trained to be a decent citizen, but an idler and a dreamer is a hopeless proposition.

Human freedom is born in the moment of our contact with God.  It is really unimportant whether God forces us out of our limits by the sheer distress of much suffering, coaxes us with visions of beauty and truth, or pricks us into action by the endless hunger and thirst for righteousness that possess our soul.  What really matters is the fact that we are called and we must be sufficiently awake to hear the call.”

The above was Magnificat’s reflection for today.  It struck a deep chord, not only in terms of the active political sphere in which we find ourselves refining and reclaiming our “freedom”, but in the welcoming of Lent.

It would be nice to say that I remember the long ago Lents of my youth, when I gave up chocolate or the like.  Somewhere, a vague memory floats of trying to give up homework–not likely to have gone far with my mother being a teacher!  Truth be told, though, I don’t.  I simply don’t remember what I sacrificed as a child.

The most memorable Lents were the ones in which God drew me close and taught me some difficult lessons.  The Lent of no TV and additional MCAT studying seems a double whammy in retrospect.  The lack of TV taught to me to re-appreciate quiet.  The extra MCAT prep brought the realization that even though I could go to med school, it wasn’t what God had for me.  The asking to sacrifice a dream I had had since childhood for the sake of a future completely unknown left some pretty tear-stained and angry journal entries; peace came, eventually.  A Lent of solidarity brought me no sweets and, while sweets are reminiscent of those superficial Lents, that year gained me a better understanding of what true sacrifice is.  Then there was the Lent of giving over the desires of my heart.  That was one of the more terrifying Lents in memory (the year of no caffeine running a close second).

And so….Lent has begun.  Like all of us, I have that which I have given up and that which I have yet to realize I’m giving up.  And now, four days in, God has shown me that my Lenten practice is not what I thought it would be (again!).  He really is so much better at choosing my Lenten discipline than I am.  He’s reminding me of the difference between manifestation and reality, and how this year’s discipline is only the beginning.  He wants my distorted sense of freedom–poor, limited concept of it that I have–so that I can be truly free.  He wants my false sense of control–so that I relinquish it (as well as the delusion that I am in control at all).  He wants me to release the death grip on my desires and my dreams–not so that He can fulfill them, but so that I would trust Him.  He wants me to be alone–so that I will listen.  I don’t do that well.

It is so easy to run to a friend, to pick up the phone, to text what a dear sister and I have joked is the “I NEED HUGS AND KISSES!” message, to send an email when the hard times of this season come.  It is so easy for me to forget to run to the One who has blessed me with those brothers and sisters in the first place.  It is so easy for me to keep running, period.  It’s extraordinarily difficult to stop; to be still; to be.

Lent has been quiet so far.  No doubt a large part of that was our blessed week off.  A lack of screaming and squealing teenagers has reset my default external volume.  The first few days of Lent, on the other hand, have reset my internal volume.  I can only pray that I’m receptive to His grace to keep hearing the call come Monday morning, when His beloved little ones come screeching down the hall.

in peace and joy,

Rebecca

Ready For You

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When Peter asked our Lord how many times he is to forgive his brother, Jesus replied “I do not say to you seven times, but seventy times seven. (Mt 18:22). Yet, those who claim to be the most tolerant are the quickest to deny forgiveness to those who transgress them. I am speaking of moral relativists, who ignorantly believe all values to be of equal worth. If a moral relativist were to truly judge others by the viewpoint he professes, then he would be incapable of condemning John Mayer. Yet, Mayer is permanently branded with a scarlet letter.

To deny forgiveness to one’s brother is to commit the deadliest of all sins, pride. Pride fueled Satan’s fall. Pride prompted Adam and Eve to eat the forbidden fruit. It enabled Cain’s murder of Abel and every other act of hatred that has occurred since. Pride is the opposite of humility. It not only separates us from our brother by denying his inherent dignity, but it separates us from God and the eternal life He promises to His faithful ones. If God can forgive us our faults, who are we to deny forgiveness to those who sin against us? Are we greater than God?

Tomorrow we receive ashes on our foreheads and remember our own mortality as we explore our need for the redemption only Christ can bring on Easter Day. As we journey through Lent, let us ruminate upon these words from Matthew’s Gospel:

1 “Judge not, that you be not judged. 2 For with the judgment you pronounce you will be judged, and the measure you give will be the measure you get. 3 Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? 4 Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye? 5 You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye. (Mt. 7: 1-5)

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A lot of hot-button topics are being debated in our state legislatures these days, topics of great ethical and bioethical importance, ranging from emergency contraception to gay marriage. These debates address important issues for the future of our society. Lawmakers face the daunting task of making decisions about what should or should not be permitted by law within a reasonable society. Recently I was asked to speak in Virginia at legislative hearings about embryonic stem cell research. After I gave my testimony, one of the senators asked a pointed question. “Father Tad, by arguing against embryonic stem cell research, don’t you see how you are trying to impose your beliefs on others, and shouldn’t we as elected lawmakers avoid imposing a narrow religious view on the rest of society?” The senator’s question was an example of the fuzzy thinking that has become commonplace in recent years within many state legislatures and among many lawmakers.

Two major errors were incorporated into the senator’s question.  Continue reading here.

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The link that Fr. Tim posted points to a Dominican essay on Equality and the natural law.

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Protocol number 1251/87

November 5, 1987

(The following declaration of the Congregation for Divine Worship and the Discipline of the Sacraments was sent to the presidents of the national conferences of bishops and through them to commissions on Liturgy and sacred art.)

III. PRACTICAL DIRECTIVES

8. The regulation of the use of churches is stipulated by canon 1210 of the Code of Canon Law:

“In a sacred place only those things are to be permitted which serve to exercise or promote worship, piety and religion. Anything out of harmony with the holiness the place is forbidden. The Ordinary may, however, for individual cases, permit other uses, provided they are not contrary to the sacred character of the place.”

The principle that the use of the church must not offend the sacredness of the place determines the criteria by which the doors of a church may be opened to a concert of sacred or religious music, as also the concomitant exclusion of every other type of music. The most beautiful symphonic music, for example, is not in itself of religious character. The definition of sacred or religious music depends explicitly on the original intended use of the musical pieces or songs, and likewise on their content. It is not legitimate to provide for the execution in the church of music which is not of religious inspiration and which was composed with a view to performance in a certain precise secular context, irrespective of whether the music would be judged classical or contemporary, of high quality or of a popular nature. On the one hand, such performances would not respect the sacred character of the church, and on the other, would result in the music being performed in an unfitting context.

It pertains to the ecclesiastical authority to exercise without constraint its governance of sacred places (Cf. canon 1213), and hence to regulate the use of churches in such a way as to safeguard their sacred character.

9. Sacred music, that is to say music which was composed for the Liturgy, but which for various reasons can no longer be performed during a liturgical celebration, and religious music, that is to say music inspired by the text of sacred scripture or the Liturgy and which has reference to God, the Blessed Virgin Mary, to the saints or to the Church, may both find a place in the church building, but outside liturgical celebration. The playing of the organ or other musical performance, whether vocal or instrumental, may: “serve to promote piety or religion.” In particular they may:

a. prepare for the major liturgical feasts, or lend to these a more festive character beyond the moment of actual celebration;
b. bring out the particular character of the different liturgical seasons;
c. create in churches a setting of beauty conducive to meditation, so as to arouse even in those who are distant from the Church an openness to spiritual values;
d. create a context which favors and makes accessible the proclamation of God’s word, as for example, a sustained reading of the Gospel;
e. keep alive the treasures of Church music which must not be lost; musical pieces and songs composed for the Liturgy but which cannot in any way be conveniently incorporated into liturgical celebrations in modern times; spiritual music, such as oratorios and religious cantatas which can still serve as vehicles for spiritual communication;
f. assist visitors and tourists to grasp more fully the sacred character of a church, by means of organ concerts at prearranged times.

10. When the proposal is made that there should be a concert in a church, the Ordinary is to grant the permission per modum actus. These concerts should be occasional events. This excludes permission for a series of concerts, for example in the case of a festival or a cycle of concerts.

When the Ordinary considers it to be necessary, he can, in the conditions foreseen in the Code of Canon Law (can. 1222, para. 2) designate a church that is no longer used for divine service, to be an “auditorium” for the performance of sacred or religious music, and also of music not specifically religious but in keeping with the character of the place.

In this task the bishop should be assisted by the diocesan commission for Liturgy and sacred music.

In order that the sacred character of a church be conserved in the matter of concerts, the Ordinary can specify that:

a. Requests are to be made in writing, in good time, indicating the date and time of the proposed concert, the program, giving the works and the names of the composers.
b. After having received the authorization of the Ordinary, the rectors and parish priests of the churches should arranged details with the choir and orchestra so that the requisite norms are observed.
c. Entrance to the church must be without payment and open to all.
d. The performers and the audience must be dressed in a manner which is fitting to the sacred character of the place.
e. The musicians and the singers should not be placed in the sanctuary. The greatest respect is to be shown to the altar, the president’s chair and the ambo.
f. The Blessed Sacrament should be, as far as possible, reserved in a side chapel or in another safe and suitably adorned place (Cf. C.I.C., can 928, par. 4).
g. The concert should be presented or introduced not only with historical or technical details, but also in a way that fosters a deeper understanding and an interior participation on the part of the listeners.
h. The organizer of the concert will declare in writing that he accepts legal responsibilities for expenses involved, for leaving the church in order and for any possible damage incurred.

11. The above practical directives should be of assistance to the bishops and rectors of churches in their pastoral responsibility to maintain the sacred character of their churches, designed for sacred celebrations, prayer and silence.

Such indications should not be interpreted as a lack of interest in the art of music.

The treasury of sacred music is a witness to the way in which the Christian faith promotes culture.

By underlining the true value of sacred or religious music, Christian musicians and members of scholae cantorum should feel that they are being encouraged to continue this tradition and to keep it alive for the service of the faith, as expressed by the Second Vatican Council in its message to artists:

“Do not hesitate to put your talent at the service of the Divine Truth. The world in which we live has need of beauty in order not to lose hope. Beauty, like truth, fills the heart with joy. And this, thanks to your hands” (Cf. Second Vatican Council, Message to Artists, December 8, 1965).

Rome, November 5, 1987
Paul Augustine Card. Mayer, O.S.B.
Prefect
Virgilio Noë
Tit. Archbishop of Voncaria

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The mortal enemy of unity is relativism. Relativism proclaims with ironic certainty the non-existence of Truth. While one generally associates relativism with secular culture, it has made its abode within the realm of the religious as well. A prime example is the drawn-out implosion of the Anglican Union. Rather than embrace Truth, the Archbishop of Canterbury instead suggested that there can be two separate tracks within Anglicanism, one that accepts practicing homosexual clergy and same-sex “marriage” and one that does not. I like to think of it as the Rodney King solution…”Can’t we all just get along?” It isn’t that easy. Either homosexual acts are gravely immoral or they are not. The same is true of abortion. Either the embryo is a human life, or it is not. Contraception is intrinsically evil or it is not. The Eucharist is the body and blood of Christ, or it is not. It is impossible for two opposing beliefs to be simultaneously true.

Yet, that is exactly what many Christians proclaim, for it is far easier to say “Let us agree to disagree” than to undertake the daunting task of seeking the Truth. In many ways, this is the inevitable result of the Protestant Reformation. For, it is the only way to justify the existence of over 30,000 Protestant “denominations”, all disagreeing with each other on matters of doctrine and discipline. It is also the only way to justify the notion of biblical perspicuity, the idea that any man, uneducated or educated, can rightly interpret the scriptures for himself. If each man can glean the fundamental Truths of Christianity, then why are there so many ecclesial communities, each opposed to the others on the most fundamental issues?

The relativism which has infected the Church has brought about a false sense of unity. It is a superficial unity in which all appears well on the surface. In reality, this superficial unity is disunity of the worst kind, self-perpetuating disunity. Unless we stop pretending, we will never attain true unity. For, true unity requires that we examine those things which divide us in an unbiased endeavor to seek the Truth, no matter how painful the task.

A key to doing this is to move beyond the fear of somehow offending our brother. In the Church today, there is much talk about “sheep stealing.” When Benedict XVI created a pathway to unity for disaffected Anglicans, some in the Vatican stumbled over themselves to proclaim that the Catholic Church is not “sheep stealing.” Even some within our country’s Bishops’ Conference rail against “sheep stealing”, strictly warning the faithful that proselytizing is forbidden. But what is proselytizing? By definition, to proselytize means to “to induce someone to convert to one’s faith” (Webster). Likewise, to induce is “to move by persuasion or influence” (ibid). So, what exactly is wrong with moving someone by persuasion or influence to convert to one’s faith? Granted, the use of violent force is never permissible, but there is nothing wrong with proselytizing in a prudent manner. Our Lord commanded us to make disciples of all nations (cf. Mt 28:19). That does not happen by keeping our faith closeted for fear of causing someone discomfort or offense. Rather, it means proclaiming the Truth to the world, despite discomfort. If those who hear our message and see our witness grow uncomfortable, it is probably because they are troubled by the knowledge of the Truth. Discomfort, or lack of peace, is a great motivator of man’s soul. It tells him that his heart is not where it should be and that only conformity to Christ will bring him the peace he desires.

Before we can proselytize, or witness, to others, we must be able explain to them, with one voice, the hope which we possess (cf. 1 Pt 3:15). Each of us must seek the Truth, embracing even those “hard teachings” (cf. Jn 6:60) we would prefer to ignore. We must be strive together to heal the wounds we have inflicted upon ourselves, “building up the body of Christ until we attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ; so that we may no longer be children, tossed to and fro and carried about with every wind of doctrine, by the cunning of men, by their craftiness and deceitful wiles.” (Eph 4: 13-14)

Our Lord warned us that a house divided against itself cannot stand (cf. Mt 12:25). While we sit on the sidelines fretting over “sheep stealing”, the Church is being assailed from every side with alarming effect. Should we not enter the fray? Or are we of too little faith?

Nicholas

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http://www.last.fm/event/1365222+Real+Estate+at+Saint+James+Church+on+15+January+2010

Is this a new and upcoming trend for sacrilege?  It seems that the church is now being marketed as a new venue for rock concerts.   It is very sad and unfortunate that something like this would happen.  Let us offer our prayers as repentance for this despicable act and hopefully actions will be taken in order to prevent this from happening again.  Like what my good friend and brother in faith, Juan, had said, I too, felt so violated by what happened.   Juan is a Catholic Young Adult leader in New York leading DHT, Defenders of the Holy Trinity.  Please spread the word and ask for more prayers.  Juan  has a discussion thread here.

More pictures from the concert here.

http://blogs.villagevoice.com/music/archives/2010/01/photos_yummy_fu.php

http://newyork.metromix.com/events/essay_photo_gallery/less-artists-more-condos/1716353/content

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