Pagan Christianity: Preface

(This is the first in a series on the book "Pagan Christianity" by Frank Viola and George Barna. I quote the encyclical Mystici Corporis Christi (1943) of Pope Pius XII a fair amount here, and I expect I will quote it throughout the rest of the series.)

The book's preface presents the current state of Christianity as that of Judaism in the time of Christ: it suffers from additions (like the Pharisees added to Scripture) and subtractions (like the Sadducees removed from Scripture) that cloud and obscure the proper head-ship of Jesus Christ in His body, the Church. Could it be that the majority of practices in our Christian life come, not from the New Testament, but instead from "a pagan philosopher"? (p. xviii) The authors state that Jesus gave birth to the Church, the "body of Christ" in a post-resurrection world, by his Ascension: "That church was Himself in a different form." (ibid.) Catholics would agree: "the Mystical Body of Christ ... is the Church" (Mystici Corporis Christi [MCC], n. 1; cf. Col 1:24).

But the authors disagree that the Church is both "a spiritual organism" and "an institutional organization" (ibid., footnote 4), where as the Catholic Church recognizes both the spiritual (invisible) and institutional (visible) natures of the Church, just as Jesus himself had both a divine and a human nature:

On the contrary, as Christ, Head and Exemplar of the Church "is not complete, if only His visible human nature is considered..., or if only His divine, invisible nature..., but He is one through the union of both and one in both ... so is it with His Mystical Body" {Pope Leo XIII, Satis Cognitum} since the Word of God took unto Himself a human nature liable to sufferings, so that He might consecrate in His blood the visible Society founded by Him and "lead man back to things invisible under a visible rule." {St. Thomas Aquinas, De Veritate, q. 29, a. 4, ad 9} (MCC, n. 64)

Abc... The authors call the first-century Church "an organic entity ... a living, breathing organism" that "revealed Jesus Christ on this planet through His every-member functioning body". (p. xix) Of course the Catholic Church agrees with St. Paul on this, and believes the same thing even today:

Again, as in nature a body is not formed by any haphazard grouping of members but must be constituted of organs, that is of members, that have not the same function and are arranged in due order; so for this reason above all the Church is called a body, that it is constituted by the coalescence of structurally untied parts, and that it has a variety of members reciprocally dependent. It is thus the Apostle describes the Church when he writes: "As in one body we have many members, but all the members have not the same office: so we being many are one body in Christ, and everyone members one of another." {Rom 12:4}

One must not think, however, that this ordered or "organic" structure of the body of the Church contains only hierarchical elements and with them is complete; or, as an opposite opinion holds, that it is composed only of those who enjoy charismatic gifts - though members gifted with miraculous powers will never be lacking in the Church. That those who exercise sacred power in this Body are its chief members must be maintained uncompromisingly. It is through them, by commission of the Divine Redeemer Himself, that Christ's apostolate as Teacher, King and Priest is to endure. At the same time, when the Fathers of the Church sing the praises of this Mystical Body of Christ, with its ministries, its variety of ranks, its officers, it conditions, its orders, its duties, they are thinking not only of those who have received Holy Orders, but of all those too, who, following the evangelical counsels, pass their lives either actively among men, or hidden in the silence of the cloister, or who aim at combining the active and contemplative life according to their Institute; as also of those who, though living in the world, consecrate themselves wholeheartedly to spiritual or corporal works of mercy, and of those in the state of holy matrimony. Indeed, let this be clearly understood, especially in our days, fathers and mothers of families, those who are godparents through Baptism, and in particular those members of the laity who collaborate with the ecclesiastical hierarchy in spreading the Kingdom of the Divine Redeemer occupy an honorable, if often a lowly, place in the Christian community, and even they under the impulse of God and with His help, can reach the heights of supreme holiness, which, Jesus Christ has promised, will never be wanting to the Church. (MCC, nn. 16-17)

The authors then go on to "argue that on theological grounds, historical grounds, and pragmatic grounds, the first-century church best represents the dream of God" (p. xix); but this seems to preclude the idea that an organic Church could mature, could "grow up" as it were: changing from the model of the first-century Church is generally bad. They describe "an organic church [as] a church that is born out of spiritual life ... characterized by Spirit-led, open-participatory meetings and nonhierarchical leadership" (ibid.), which I think is neglecting some New Testament witness (but I'll touch on the specifics as I comment on each chapter). It also neglects the fact that Israel's worship developed (under the direction of God) over time, from Abraham to Moses to David and Solomon to Ezra (although the authors disapprove of the Temple, as I'll cover later).

The core mission of this book is to "remove a great deal of debris in order to make room for the Lord Jesus Christ to be the fully functioning head of His church", where "debris" means those practices which are "foreign elements that God's people picked up from their pagan neighbors as far back as the fourth century". (p. xx) Here is what Pope Pius XII wrote about the functioning of Jesus Christ as the Head of the Church:

But we must not think that He rules only in a hidden {cf. Leo XIII, Satis Cognitum} or extraordinary manner. On the contrary, our Redeemer also governs His Mystical Body in a visible and normal way through His Vicar on earth. You know, Venerable Brethren, that after He had ruled the "little flock" {Luke 12:32} Himself during His mortal pilgrimage, Christ our Lord, when about to leave this world and return to the Father, entrusted to the Chief of the Apostles the visible government of the entire community He had founded. Since He was all wise He could not leave the body of the Church He had founded as a human society without a visible head. Nor against this may one argue that the primacy of jurisdiction established in the Church gives such a Mystical Body two heads. For Peter in view of his primacy is only Christ's Vicar; so that there is only one chief Head of this Body, namely Christ, who never ceases Himself to guide the Church invisibly, though at the same time He rules it visibly, through him who is His representative on earth. After His glorious Ascension into Heaven this Church rested not on Him alone, but on Peter, too, its visible foundation stone. (MMC, n. 40)

Books: "Pagan Christianity" and "The Biblical Basis for the Catholic Faith"

So I purchased two books at Barnes & Noble yesterday; they're probably polar opposites: "Pagan Christianity: Exploring the Roots of Our Church Practices" by Frank Viola and George Barna (details), and "The Biblical Basis for the Catholic Faith" by John Salza (details). Now, the former deals with the practices of "the church" in general, whereas the latter deals with the Catholic faith, so they're not entirely comparable, but think the juxtaposition of the two books was humorous. ("This guy must really be torn in two!" some B&N clerk must have been thinking.)

Why am I reading a book that claims that "most of what present-day Christians do in church each Sunday is rooted, not in the New Testament, but in pagan culture and rituals developed long after the death of the Apostles"? Well, I had attended a mens' Bible Study at a local non-denominational Christian community regularly in the past (not so much lately), and I regularly get a weekly email update for the group's members. This week, the facilitator sent a link to the article I linked above for the book by Viola and Barna. I looked at the bullet-points in the article and responded to them in a reply email to the group. At the end of the email, I admitted I had not read the book, so I didn't know if the authors defended their position and refuted my explanations. I bought the book so I can read it and comment on it here.

It turns out the book focuses on "the central practices that define mainstream Christianity today" (page xx, bolding mine); footnote 7 on page xx clarifies this statement (bolding mine):

This book focuses on Protestant Christian practices. And its main scope is "low church" Protestantism rather than "high church" denominations like Anglican, Episcopal, and some stripes of Lutheran. By high church, I mean churches that emphasize the sacerdotal, sacramental, and liturgical Catholic elements of orthodox Christianity. The book touches on high-church practices only in passing.

I'd like to make two comments right away. First, the authors' definition of "mainstream Christianity" is "'low church' Protestantism", which is helpful to know. Second, I am pleased they consider the "sacerdotal, sacramental, and liturgical ... elements" as a part of "orthodox Christianity", recognizing at least Catholic practices as Christian. You can never be too sure who will call Catholics Christians, these days.

Anyway, I'll be responding to the claims of each chapter on my blog. My general statement is this:

The Church is (as the authors state) organic, and as such, it grows over time, not merely in membership (size) but also in its ability to convey the message of the Gospel and in its ability to better direct worship to God. I don't think it is practical to assume the first-century Church was the epitome or ideal or summit. Certain practices that have since come into the Church that are not explicitly mentioned in the New Testament (or the Old Testament) are not necessarily wrong for that reason. That they existed in pagan (i.e. non-Judeo-Christian) cultures does not necessarily condemn them either. Furthermore, after seeing a brief list of the "additions" to the Church's practices, I think the authors have failed to incorporate the (scriptural) Jewish worship practices and the contents of the New Testament epistles. In the end, it appears that if it wasn't written in the N.T., it wasn't done, even though the N.T. is not a manual for describing Christian worship. I am very interested to see if this book paints a picture of "true Christian Biblical worship", since genuine first-century Christian worship (for at least a dozen years) was done without any "New Testament" literature, and was done without Bibles.

And I'm betting (and I thought this before even opening the book) that the authors completely neglect the development (or even existence!) of Eastern Christianity.

Music: Crucem tuam Antiphon and Verse for Good Friday

[Source: NLM]

A beautiful new piece of polyphony, in the traditional style of classical polyphony, has been released just this week by Aristotle Aure Esguerra on CPDL. It's free to download and use. I listened to the MIDI (which does it no justice, of course) and it sounds beautiful.

Bible Study: Studying the Psalms I

Introduction and Psalm 1
Beatus vir, qui non abiit in consilio impiorum...
Download this study [MS Word, 42 k, 2pp]

Lent: Sermon XL of Pope Leo the Great: On Lent, II

I. Progress and improvement always possible

Although, dearly-beloved, as the Easter festival approaches, the very recurrence of the season points out to us the Lenten fast, yet our words also must add their exhortations which, the Lord helping us, may be not useless to the active nor irksome to the devout. For since the idea of these days demands the increase of all our religious performances, there is no one, I am sure, that does not feel glad at being incited to good works. For though our nature which, so long as we are mortal, will be changeable, is advancing to the highest pursuits of virtue, yet always has the possibility of falling back, so has it always the possibility of advancing. And this is the true justness of the perfect that they should never assume themselves to be perfect, lest flagging in the purpose of their yet unfinished journey, they should fall into the danger of failure, through giving up the desire for progress.

And, therefore, because none of us, dearly beloved, is so perfect and holy as not to be able to be more perfect and more holy, let us all together, without difference of rank, without distinction of desert, with pious eagerness pursue our race from what we have attained to what we yet aspire to, and make some needful additions to our regular devotions. For he that is not more attentive than usual to religion in these days, is shown at other times to be not attentive enough.

II. Satan seeks to supply his numerous losses by fresh gains

Hence the reading of the Apostle's proclamation has sounded opportunely in our ears, saying, "Behold now is the accepted time, behold now is the day of salvation." [2 Cor 6:2] For what is more accepted than this time, what more suitable to salvation than these days, in which war is proclaimed against vices and progress is made in all virtues? You had indeed always to keep watch, O Christian soul, against the enemy of your salvation, lest any spot should be exposed to the tempter's snares: but now greater wariness and keener prudence must be employed by you when that same foe of yours rages with fiercer hatred. For now in all the world the power of his ancient sway is taken from him, and the countless vessels of captivity are rescued from his grasp. The people of all nations and of all tongues are breaking away from their cruel plunderer, and now no race of men is found that does not struggle against the tyrant's laws, while through all the borders of the earth many thousands of thousands are being prepared to be reborn in Christ: and as the birth of a new creature draws near, spiritual wickedness is being driven out by those who were possessed by it. The blasphemous fury of the despoiled foe frets, therefore, and seeks new gains because it has lost its ancient right. Unwearied and ever wakeful, he snatches at any sheep he finds straying carelessly from the sacred folds, intent on leading them over the steeps of treasure and down the slopes of luxury into the abodes of death. And so he inflames their wrath, feeds their hatreds, whets their desires, mocks at their continence, arouses their gluttony.

III. The twofold nature of Christ shown at the Temptation

For whom would he not dare to try, who did not keep from his treacherous attempts even on our Lord Jesus Christ? For, as the story of the Gospel has disclosed, when our Saviour, Who was true God, that He might show Himself true Man also, and banish all wicked and erroneous opinions, after the fast of 40 days and nights, had experienced the hunger of human weakness, the devil, rejoicing at having found in Him a sign of possible and mortal nature, in order to test the power which he feared, said, "If You are the Son of God, command that these stones become bread." [Matthew 4:3] Doubtless the Almighty could do this, and it was easy that at the Creator's command a creature of any kind should change into the form that it was commanded: just as when He willed it, in the marriage feast, He changed the water into wine: but here it better agreed with His purposes of salvation that His haughty foe's cunning should be vanquished by the Lord, not in the power of His Godhead, but by the mystery of His humiliation. At length, when the devil had been put to flight and the tempter baffled in all his arts, angels came to the Lord and ministered to Him, that He being true Man and true God, His Manhood might be unsullied by those crafty questions, and His Godhead displayed by those holy ministrations. And so let the sons and disciples of the devil be confounded, who, being filled with the poison of vipers, deceive the simple, denying in Christ the presence of both true natures, while they rob either His Godhead of Manhood, or His Manhood of Godhead, although both falsehoods are destroyed by a twofold and simultaneous proof: for by His bodily hunger His perfect Manhood was shown, and by the attendant angels His perfect Godhead.

IV. The Fast should not end with abstinence from food, but lead to good deeds

Therefore, dearly-beloved, seeing that, as we are taught by our Redeemer's precept, "man lives not in bread alone, but in every word of God," and it is right that Christian people, whatever the amount of their abstinence, should rather desire to satisfy themselves with the "Word of God" than with bodily food, let us with ready devotion and eager faith enter upon the celebration of the solemn fast, not with barren abstinence from food, which is often imposed on us by weakliness of body, or the disease of avarice, but in bountiful benevolence: that in truth we may be of those of whom the very Truth speaks, "blessed are they which hunger and thirst after righteousness, for they shall be filled." [Matthew 5:6] Let works of piety, therefore, be our delight, and let us be filled with those kinds of food which feed us for eternity. Let us rejoice in the replenishment of the poor, whom our bounty has satisfied. Let us delight in the clothing of those whose nakedness we have covered with needful raiment. Let our humaneness be felt by the sick in their illnesses, by the weakly in their infirmities, by the exiles in their hardships, by the orphans in their destitution, and by solitary widows in their sadness: in the helping of whom there is no one that cannot carry out some amount of benevolence. For no one's income is small, whose heart is big: and the measure of one's mercy and goodness does not depend on the size of one's means. Wealth of goodwill is never rightly lacking, even in a slender purse. Doubtless the expenditure of the rich is greater, and that of the poor smaller, but there is no difference in the fruit of their works, where the purpose of the workers is the same.

V. And still further it should lead to personal amendment and domestic harmony

But, beloved, in this opportunity for the virtues' exercise there are also other notable crowns, to be won by no dispersing abroad of granaries, by no disbursement of money, if wantonness is repelled, if drunkenness is abandoned, and the lusts of the flesh tamed by the laws of chastity: if hatreds pass into affection, if enmities be turned into peace, if meekness extinguishes wrath, if gentleness forgives wrongs, if in fine the conduct of master and of slaves is so well ordered that the rule of the one is milder, and the discipline of the other is more complete. It is by such observances then, dearly-beloved, that God's mercy will be gained, the charge of sin wiped out, and the adorable Easter festival devoutly kept. And this the pious Emperors of the Roman world have long guarded with holy observance; for in honour of the Lord's Passion and Resurrection they bend their lofty power, and relaxing the severity of their decrees set free many of their prisoners: so that on the days when the world is saved by the Divine mercy, their clemency, which is modelled on the Heavenly goodness, may be zealously followed by us. Let Christian peoples then imitate their princes, and be incited to forbearance in their homes by these royal examples. For it is not right that private laws should be severer than public. Let faults be forgiven, let bonds be loosed, offences wiped out, designs of vengeance fall through, that the holy festival through the Divine and human grace may find all happy, all innocent: through our Lord Jesus Christ Who with the Father and the Holy Spirit lives and reigns God for endless ages of ages. Amen.

(Source: NewAdvent.org)

Liturgy: Msgr. Guido Marini to personally oversee Papal Masses in US

On February 7th, Pope Benedict held his annual Lenten audience with the priests and deacons of Rome. Characterized by "spontaneous parry and riposte", the meeting included ten questions posed to the Pontiff. One of them dealt with Masses with masses (of people):

"How do we reconcile the treasure of the liturgy in all its solemnity with the sentiment, emotion and excitment of masses of young people called to participate in it?"

(That's "masses of young people", not "Masses of young people".)

The Pope eventually whittled the question down to its core, as to whether these enormous Masses with hundreds of concelebrants and thousands upon thousands of faithful receiving Holy Communion are "the structure the Lord wanted". In Fr. Z's words: "[A]re these mass Masses a good response to the reality of large crowds who want to be with the Pope? Should Communion and concelebration, perhaps, be more limited?"

Does the Pope have a solution? Not yet, but he does have a plan of action:

[T]here is the solution, for now only partial, but nevertheless necessary, in view of the upcoming ocean-sized Masses: for two occasions on the apostolic visit to the United States (on 17 April in the new Nationals Park and 20 April at Yankee Stadium in New York) and those foreseen for World Youth Day in Sydney. In the USA and Australia, the Pope decided not to delegate any longer the organization of celebrations to third parties. And so he asked that, in the next days, that his Master of Ceremonies, Msgr. Guido Marini, should fly across the oceans (both the Pacific and Atlantic) with the precise task of studying the locations to be used for the liturgical functions with the end of taking on direct responsibility for carrying out celebrations in those spaces; that the result might be Masses that are as vast as oceans, but at least characterized as much as possible with composure and discipline.

[Source: WDTPRS]

News: Los Angeles Anglican Bishop apologizes for attempts to convert Hindus!

I've seen two versions of this story. One, which I consider to be genuine, is from the LA Times. The other is apparently from India Abroad, although I cannot find the actual source article; here's the article at New America Media.

In the genuine article, we read this:

... the Rt. Rev. J. Jon Bruno, bishop of the Episcopal Diocese of Los Angeles, issued a statement of apology to the Hindu religious community for centuries-old acts of religious discrimination by Christians, including attempts to convert them.

"I believe that the world cannot afford for us to repeat the errors of our past, in which we sought to dominate rather than to serve," Bruno said in a statement read by the Rt. Rev. Chester Talton. "In this spirit, and in order to take another step in building trust between our two great religious traditions, I offer a sincere apology to the Hindu religious community."

The bishop also said he was committed to renouncing "proselytizing" of Hindus. Bruno had been scheduled to read the statement himself, but a death of a close family friend prevented him from attending the service.

In the other article, we read this:

The Bishop of the Epsicopal diocese of Los Angeles has issued an apology to Hindus worldwide for what he called "centuries-old acts of religious discrimination by Christians, including attempts to convert them" reports India Abroad. The apology was given in a statement read to over 100 Hindu spiritual leaders at a mass from Right Reverend J John Bruno. The ceremony started with a Hindu priestess blowing a conch shell three times and included sacred chants.

This meeting was the result of a dialogue, started three years ago, between Hindu leaders and Rev. Karen MacQueen, who was deeply influenced by Hindu Vedanta philosophy and opposes cultivating conversions. "There are enough Christians in the world," she said. "What we need to see is more Christians leading an exemplary life and truly loving their fellow man." However the apology has triggered considerable debate among pastors across the US.

If the second article is not fraudulent, it is appalling. Either way, converting people of other faiths to Christianity (generally speaking) is not something to apologize for, it is an order the Church received from the mouth of Jesus (cf. Matthew 28:19-20). Conversion, however, must always be of the person's free will; if by "proselytize" the Anglican bishop mean "conversion by coercion", then yes, that's frowned upon (and the Catholic Church does not permit such acts).

Humor: Curt Jester's Lent Superstore

The Curt Jester is at it again. Act now, get a portable holy water font or inward (introspective) binoculars!

Lent: Sermon XXXIX of Pope Leo the Great: On Lent, I

I. The benefits of abstinence shown by the example of the Hebrews

In former days, when the people of the Hebrews and all the tribes of Israel were oppressed for their scandalous sins by the grievous tyranny of the Philistines, in order that they might be able to overcome their enemies, as the sacred story declares, they restored their powers of mind and body by the injunction of a fast. For they understood that they had deserved that hard and wretched subjection for their neglect of God's commands, and evil ways, and that it was in vain for them to strive with arms unless they had first withstood their sin. Therefore abstaining from food and drink, they applied the discipline of strict correction to themselves, and in order to conquer their foes, first conquered the allurements of the palate in themselves. And thus it came about that their fierce enemies and cruel taskmasters yielded to them when fasting, whom they had held in subjection when full. And so we too, dearly beloved, who are set in the midst of many oppositions and conflicts, may be cured by a little carefulness, if only we will use the same means. For our case is almost the same as theirs, seeing that, as they were attacked by foes in the flesh so are we chiefly by spiritual enemies. And if we can conquer them by God's grace enabling us to correct our ways, the strength of our bodily enemies also will give way before us, and by our self-amendment we shall weaken those who were rendered formidable to us, not by their own merits but by our shortcomings.

II. Use Lent to vanquish the enemy, and be thus preparing for Eastertide

Accordingly, dearly-beloved, that we may be able to overcome all our enemies, let us seek Divine aid by the observance of the heavenly bidding, knowing that we cannot otherwise prevail against our adversaries, unless we prevail against our own selves. For we have many encounters with our own selves: the flesh desires one thing against the spirit, and the spirit another thing against the flesh. [Galatians 5:17] And in this disagreement, if the desires of the body be stronger, the mind will disgracefully lose its proper dignity, and it will be most disastrous for that to serve which ought to have ruled. But if the mind, being subject to its Ruler, and delighting in gifts from above, shall have trampled under foot the allurements of earthly pleasure, and shall not have allowed sin to reign in its mortal body, [Romans 6:12] reason will maintain a well-ordered supremacy, and its strongholds no strategy of spiritual wickednesses will cast down: because man has then only true peace and true freedom when the flesh is ruled by the judgment of the mind, and the mind is directed by the will of God. And although this state of preparedness, dearly-beloved, should always be maintained that our ever-watchful foes may be overcome by unceasing diligence, yet now it must be the more anxiously sought for and the more zealously cultivated when the designs of our subtle foes themselves are conducted with keener craft than ever. For knowing that the most hallowed days of Lent are now at hand, in the keeping of which all past slothfulnesses are chastised, all negligences alerted for, they direct all the force of their spite on this one thing, that they who intend to celebrate the Lord's holy Passover may be found unclean in some matter, and that cause of offence may arise where propitiation ought to have been obtained.

III. Fights are necessary to prove our Faith

As we approach then, dearly-beloved, the beginning of Lent, which is a time for the more careful serving of the Lord, because we are, as it were, entering on a kind of contest in good works, let us prepare our souls for fighting with temptations, and understand that the more zealous we are for our salvation, the more determined must be the assaults of our opponents. But "stronger is He that is in us than He that is against us," [1 John 4:4] and through Him are we powerful in whose strength we rely: because it was for this that the Lord allowed Himself to be tempted by the tempter, that we might be taught by His example as well as fortified by His aid. For He conquered the adversary, as you have heard [Matthew 4:1-11, the Gospel for Quadragesima, the First Sunday in Lent], by quotations from the law, not by actual strength, that by this very thing He might do greater honour to man, and inflict a greater punishment on the adversary by conquering the enemy of the human race not now as God but as Man. He fought then, therefore, that we too might fight thereafter: He conquered that we too might likewise conquer. For there are no works of power, dearly-beloved, without the trials of temptations, there is no faith without proof, no contest without a foe, no victory without conflict. This life of ours is in the midst of snares, in the midst of battles; if we do not wish to be deceived, we must watch: if we want to overcome, we must fight. And therefore the most wise Solomon says,"My son in approaching the service of God prepare your soul for temptation." [Sirach 2:1] For He being a man full of the wisdom of God, and knowing that the pursuit of religion involves laborious struggles, foreseeing too the danger of the fight, forewarned the intending combatant; lest haply, if the tempter came upon him in his ignorance, he might find him unready and wound him unawares.

IV. The Christian's armour is both for defence and for attack

So, dearly-beloved, let us who instructed in Divine learning come wittingly to the present contest and strife, hear the Apostle when he says," for our struggle is not against flesh and blood, but against principalities and powers, against the rulers of this dark world, against spiritual wickedness in heavenly things," [Ephesians 6:12] and let us not forget that these our enemies feel it is against them all is done that we strive to do for our salvation, and that by the very fact of our seeking after some good thing we are challenging our foes. For this is an old-standing quarrel between us and them fostered by the devil's ill-will, so that they are tortured by our being justified, because they have fallen from those good things to which we, God helping us, are advancing. If, therefore, we are raised, they are prostrated: if we are strengthened, they are weakened. Our cures are their blows, because they are wounded by our wounds' cure."Stand, therefore," dearly-beloved, as the Apostle says, "having the loins of your mind girt in truth, and your feet shod in the preparation of the gospel of peace, in all things taking the shield of faith in which you may be able to extinguish all the fiery darts of the evil one, and put on the helmet of salvation and the sword of the Spirit, which is the Word of God." [Ephesians 6:14-17] See, dearly-beloved, with what mighty weapons, with what impregnable defences we are armed by our Leader, who is famous for His many triumphs, the unconquered Master of the Christian warfare. He has girt our loins with the belt of chastity, He has shod our feet with the bonds of peace: because the unbelted soldier is quickly vanquished by the suggester of immodesty, and he that is unshod is easily bitten by the serpent. He has given the shield of faith for the protection of our whole body; on our head has He set the helmet of salvation; our right hand has He furnished with a sword, that is with the word of Truth: that the spiritual warrior may not only be safe from wounds, but also may have strength to wound his assailant.

V. Abstinence not only from food but from other evil desires, especially from wrath, is required in Lent

Relying, therefore, dearly-beloved, on these arms, let us enter actively and fearlessly on the contest set before us: so that in this fasting struggle we may not rest satisfied with only this end, that we should think abstinence from food alone desirable. For it is not enough that the substance of our flesh should be reduced, if the strength of the soul be not also developed. When the outer man is somewhat subdued, let the inner man be somewhat refreshed; and when bodily excess is denied to our flesh, let our mind be invigorated by spiritual delights. Let every Christian scrutinise himself, and search severely into his inmost heart: let him see that no discord cling there, no wrong desire be harboured. Let chasteness drive incontinence far away; let the light of truth dispel the shades of deception; let the swellings of pride subside; let wrath yield to reason; let the darts of ill-treatment be shattered, and the chidings of the tongue be bridled; let thoughts of revenge fall through, and injuries be given over to oblivion. In fine, let"every plant which the heavenly Father has not planted be removed by the roots." [Matthew 15:13] For then only are the seeds of virtue well nourished in us, when every foreign germ is uprooted from the field of wheat. If any one, therefore, has been fired by the desire for vengeance against another, so that he has given him up to prison or bound him with chains, let him make haste to forgive not only the innocent, but also one who seems worthy of punishment, that he may with confidence make use of the clause in the Lord's prayer and say, "Forgive us our debts, as we also forgive our debtors." [Matthew 6:12] Which petition the Lord marks with peculiar emphasis, as if the efficacy of the whole rested on this condition, by saying, "For if you forgive men their sins, your Father which is in heaven also will forgive you: but if you forgive not men, neither will your Father forgive you your sins." [Matthew 6:14-15]

VI. The right use of Lent will lead to a happy participation in Easter

Accordingly, dearly-beloved, being mindful of our weakness, because we easily fall into all kinds of faults, let us by no means neglect this special remedy and most effectual healing of our wounds. Let us remit, that we may have remission: let us grant the pardon which we crave: let us not be eager to be revenged when we pray to be forgiven. Let us not pass over the groans of the poor with deaf ear, but with prompt kindness bestow our mercy on the needy, that we may deserve to find mercy in the judgment. And he that, aided by God's grace, shall strain every nerve after this perfection, will keep this holy fast faithfully; free from the leaven of the old wickedness, in the unleavened bread of sincerity and truth [1 Corinthians 5:8], he will reach the blessed Passover, and by newness of life will worthily rejoice in the mystery of man's reformation through Christ our Lord Who with the Father and the Holy Spirit lives and reigns for ever and ever. Amen.

(Source: NewAdvent.org)

Latin: The power of words

Fr. Z has a post about a Latin inscription on a tomb. The inscription reads: ILLE HIC EST RAPHAEL: TIMUIT QUO SOSPITE VINCI RERUM MAGNA PARENS ET MORIENTE MORI.

In those few Latin words, this is the literal (and ungraceful) message: "The famous - here - is - Raphael: [she] feared - who - safe - defeated - of things - great - parent - and - [him] dying - to die". The "she" here is not Raphael (a man), but the "great parent of things": Mother Nature.

Here is my attempt at a graceful translation: Here lies the famous Raphael: by whom, while alive, Mother Nature feared defeat, and with whom, upon his death, she feared herself to die.

Lent: Five sermons of Pope St. Leo the Great

There are five extant sermons (of at least eleven) on Lent of Pope St. Leo I (the Great), who reigned from AD 440 - 461. I'd like to look at one during each of the first five weeks of Lent, and then use Holy Week to summarize and paint the big picture of Lent, as Pope St. Leo saw it. I expect to have the first sermon up here, with my commentary, on Wednesday.

Humor: I made a funny at WDTPRS

Fr. Z posted a picture, and I commented with the first thing that came to mind. Check it out, see if you get the joke.

Scripture: Lent I, Monday

Matthew 25:31-46 is such a Catholic part of Scripture, by which I mean it emphasizes the eschatalogical importance of faith working through love -- faith working through love. We hear it in today's Gospel, and it is the Christological fulfillment of the Scripture we heard from Isaiah 58:1-9 on Friday.

I suggest you read the homily of Fr. Philip Neri Powell, O.P. for today.

Music: Your song makes no sense

So I've heard Point of Grace's "How You Live" on the radio. It doesn't make any sense. The refrain says "It's not who you knew, it's not what you did, it's how you live".

Now, from the Christian perspective, it is who you know (Jesus Christ) and how you live. But putting that aside for a moment, the song just doesn't make sense. "It's not what you did, it's how you live." Somehow, the manner of your living is separable from what you did in your life?

The song suggests a bunch of things to do, like "give to the needy, pray for the grieving, ... think of your fellow man". Those sound like things you do. And how you live. The song's refrain is suffering from multiple personality disorder: it's self-contradictory clap-trap, and it makes me not want to listen to Christian radio. I really wish the Catholic station came in up here -- I need to be driving south on I-295 for it to come in.

Meme: 24 Hours with a Celebrity

I've been tagged by Anne: If you could spend 24 hours with a celebrity:

1. Who would s/he be?
2. Where would you expect him/her to bring you?
3. Where would you bring him/her?
4. What would you like to do with him/her?
5. What’s the one thing you’d been always wanting to ask the celebrity?
6. If s/he didn’t treat you well, would s/he be your favorite celebrity?
7. What would you give to him/her as a gift before saying goodbye so s/he’d remember you?
8. Tag 3 people.

Last things first: I'll tag Tim, Mark, and Gretchen, if they're game.

1. I'd like to spend 24 hours with Stephen Colbert.
2. I'd expect a tour of his studio at the Colbert Report (as well as the Daily Show).
   
3. I'd bring him to the ReBar in Brooklyn for some good drinks.
   
4. I'd like to interview/be interviewed by him. Or bring him to Mass at Mater Ecclesiae.
5. How did you develop your quick wit and improvisational skills?
6. Well, he's not my favorite celebrity now, so I don't think being treated poorly would make him my favorite all of the suddenly.
7. Maybe one of my blog-business cards. Or perhaps a CD of Gregorian Chant.
   

St. David the King Young Adult Bible Study

Here are my Bible Study resources. Here's the info about the latest study series.

• The Letters of St. Paul to Us (Sep 24. 2008 - ???)
• 26th Sunday in Ordinary Time (Year A) - Phil 2:1-11
• 27th Sunday in Ordinary Time - Phil 4:6-9
• 28th Sunday in Ordinary Time - Phil 4:12-14, 19-20
• 29th Sunday in Ordinary Time - 1 Thess 1:1-5b
• 30th Sunday in Ordinary Time - 1 Thess 1:5c-10
• 1 Thess 2-3 (Skipping the 31st Sunday in Ordinary Time)
• 1 Thess 4 (Skipping the 32nd Sunday in Ordinary Time)
• 33rd Sunday in Ordinary Time - 1 Thess 5:1-6
• Last in Ordinary Time, the Solemnity of Our Lord Jesus Christ, Universal King - 1 Cor 15:20-26,28
• 2nd Sunday of Advent (Year B) - 2 Pet 3:8-14
• 3rd Sunday of Advent - 1 Thess 5:16-24
• 4th Sunday of Advent - Rom 16:25-27
• 2nd Sunday of Ordinary Time - 1 Cor 6:13c-15a, 17-20
• Feast of the Conversion of Saint Paul - 1 Cor 7:29-31
  
• 4th Sunday of Ordinary Time - 1 Cor 7:32-35 (snowed out, plus we covered these verses the previous week)
  
• 5th Sunday of Ordinary Time - 1 Cor 9:16-19, 22-23
  
• 6th Sunday of Ordinary Time - 1 Cor 10:31-11:1
  
• 7th Sunday of Ordinary Time - 2 Cor 1:18-22
• 1st Sunday of Lent - 1 Pet 3:18-22
• 2nd Sunday of Lent - Rom 8:31b-34
• 3rd Sunday of Lent - 1 Cor 1:22-25 / Rom 5:1-2, 5-8
• 4th Sunday of Lent - Eph 2:4-10 / Eph 5:8-14
  
• 5th Sunday of Lent - Heb 5:7-9 / Rom 8:8-11
  
• Palm Sunday - Phil 2:6-11
  
• Easter Sunday - Col 3:1-4 / 1 Cor 5:6b-8 (no session)
  
• Divine Mercy Sunday - 1 John 5:1-6 (no session)
  
• 3rd Sunday of Easter - 1 John 2:1-5a
  
• The Parables of Jesus Christ (Apr. 2, 2008 - May 7, 2008)
• I - Introduction: Why Jesus Used Parables
• II - Wise and Faithful... or Foolish and Unfaithful?
• III - Persevering in Prayer; Love Leads to Forgiveness
• IV - Love and Neighbor
• The Book of Psalms (Feb. 20, 2008 - Mar. 19, 2008)
• Study Guide
• I - Introduction and Psalm 1
• II - Psalms 2 and 110
• III - Psalms 16, 23, and 30
• IV - Psalms 22 and 51
• V - Psalm 113-118
• Sunday Gospels (Oct. 14, 2007 - Dec. 23, 2007)
• 28th Sunday in Ordinary Time (Year C) - Luke 17:11-19
• 29th Sunday in Ordinary Time - Luke 18:1-8
• 30th Sunday in Ordinary Time - Luke 18:9-14
• 31st Sunday in Ordinary Time - Luke 19:1-10
• 32nd Sunday in Ordinary Time - Luke 20:27-38
• 1st Sunday in Advent (Year A) - Matthew 24:37-44
• 2nd Sunday in Advent - Matthew 3:1-12
• 3rd Sunday in Advent - Matthew 11:2-11
• 4th Sunday in Advent - Matthew 1:18-24

Bible Study: The Psalms (Study Guide)

St. David the King Young Adult Bible Study (Ages 20s - 30s)

Study Topic: The Book of Psalms

Facilitator: Jeff Pinyan

1 New Village Road, Princeton Junction, NJ

Study Sessions start on February 20 and run through May 7

We meet Wednesday nights from 7:30pm - 9:00pm

Remember to bring this Study Guide and a Bible to each session!

(Download this Study Guide as a 6 page, 71 K Word Document)

Preparation for February 20: read Psalm 1 and one other Psalm of your choice

• On Sacred Scripture, from the Catechism of the Catholic Church (CCC) nos. 101-141
• Be especially attentive "to the content and unity of the whole Scripture". Different as the books which compose it may be, Scripture is a unity by reason of the unity of God's plan, of which Christ Jesus is the center and heart, open since his Passover. The phrase "heart of Christ" can refer to Sacred Scripture, which makes known his heart, closed before the Passion, as the Scripture was obscure. But the Scripture has been opened since the Passion; since those who from then on have understood it, consider and discern in what way the prophecies must be interpreted. (CCC 112)
• Read CCC 101-141 online at http://www.scborromeo.org/ccc/p1s1c2a3.htm
• Introduction to the Psalter from the Revised Standard Version, 2^nd Catholic Edition (RSV-2CE)
• The Psalter consists of 150 psalms or sacred hymns. In it we find poetical compositions of different kinds – hymns of praise, prayers for specific liturgical occasions, lamentations both of the individual and the nation, among others. There are psalms that express the deepest emotions of the human heart. They were used in, and many of them composed for, the temple worship. Some of them date back to King David, others were written shortly after the Exile. Their composition thus covers a long period. They were gradually brought together in small collections finally edited in one large collection arranged in five books. This became the hymnbook of the Second Temple. The Christian Church took over the Psalter and used it following the example of Jesus himself. The Psalms have always been used extensively in the liturgy and in the daily office of the priest. In the early Church lay people became familiar with them, as St. Jerome tells us.
• Introduction (http://www.crivoice.org/psalmsintro.html)
• Types of Psalms (http://www.crivoice.org/psalmgenre.html)
• Lament
• Invocation (addressing God)
• Complaint
• Affirmation of trust
• Petition
• Acknowledgement of response
• Doxology (“words of glory”, short closing hymn of praise; eg. “Through him, with him…” and “Glory be…”)
• Thanksgiving (Todah)
• Summary of testimony
• Narration of experience
• Acknowledgement of God’s aid
• (The sequence of lament-todah is not “Please do this – Thank you” but rather petition-praise)
• Hymnic
• Call to praise
• Reason for praise
• Renewed call to praise (balances beginning)
• Psalm Classifications (http://www.cresourcei.org/psalmtypes.html)
• Lament
• Community: 12, 44, 58, 60, 74, 79, 80, 83, 85, 89, 90, 94, 123, 126, 129
• Individual: 3, 4, 5, 7, 9 & 10, 13, 14, 17, 22, 25, 26, 27, 28, 31, 36, 39, 40:12-17, 41, 42 & 43, 52, 53, 54, 55, 56, 57, 59, 61, 64, 70, 71, 77, 86, 89, 120, 139, 141, 142
• Penitential: 6, 32, 38, 51, 102, 130, 143
• Imprecatory: 35, 69, 83, 88, 109, 137, 140
• Thanksgiving
• Community: 65, 67, 75, 107, 124, 136
• Individual: 18, 21, 30, 32, 34, 40:1-11, 66:13-20, 92, 108, 116, 118, 138
• Salvation History: 8, 105 & 106, 135, 136
• Songs of Trust: 11, 16, 23, 27, 62, 63, 91, 121, 125, 131
• Hymnic: 8, 19:1-6, 33, 66:1-12, 67, 95, 100, 103, 104, 111, 113, 114, 117, 145, 146, 147, 148, 149, 150
• Liturgical
• Covenant: 50, 78, 81, 89, 132
• Royal: 2, 18, 20, 21, 29, 45, 47, 72, 93, 95, 96, 97, 98, 99, 101, 110, 144
• Songs of Zion: 46, 48, 76, 84, 87, 122
• Temple: 15, 24, 68, 82, 115, 134
• Wisdom: 1, 36, 37, 49, 73, 112, 127, 128, 133
• Torah: 1, 19:7-14, 119
• What is todah? (http://www.catholiceducation.org/articles/apologetics/ap0124.html)
• An old Rabbinic teaching says: "In the coming Messianic age all sacrifices will cease, but the thank-offering [todah] will never cease." A todah sacrifice would be offered by someone whose life had been delivered from great peril, such as disease or the sword. The redeemed person would show his gratitude to God by gathering his closest friends and family for a todah sacrificial meal. The lamb would be sacrificed in the Temple and the bread for the meal would be consecrated the moment the lamb was sacrificed. The bread and meat, along with wine, would constitute the elements of the sacred todah meal, which would be accompanied by prayers and songs of thanksgiving, such as Psalm 116. The word is Hebrew for "thanksgiving" although it also connotes a confession of praise in addition to gratitude. For example, Leah gave thanks to God when she bore her fourth son, and so she named him yehudah – or Judah – which is the verbal form of todah – to give thanks (cf. Gen 29:32-35).
• Psalm settings
• mizmor
• This denotes that the psalm is set to a stringed instrument. This term is translated simply as “psalm”.
• shir
• This is generally translated as a “song” or “canticle”. The psalms denoted as “Song of Ascents” are shir psalms; these are generally sacred songs.
• maskil
• This is a “contemplative poem”, a meditation.
• tephillah
• This is a “prayer of praise”. There are five: 17, 86, 90, 102, 143.
• tehillah
• Psalm 145 is the only psalm called a tehillah, “A Song of Praise”.
• miktam
• Perhaps it comes from ketem (a stain), but a good stain: the psalm is an everlasting mark on the author’s heart. It could also come from miktab which means “writing”. Another interpretation is that it means “golden”: a miktam is a “golden psalm”. There are six psalms called miktams: 16 (which is a thanksgiving psalm) and 56-60 (which are laments).
• shiggaion
• Psalm 8 is the only psalm called a shiggaion. The term’s root means “to wander”, so it is thought that this psalm had “a wild dithyrambic ode with a reeling, wandering rhythm”. A dithyramb is a “frenzied, impassioned choric hymn”.
• Book I
• 1 – Wisdom / Torah – The Two Ways
• 2 – Liturgical: Royal – God’s Promise to His Anointed
• 3 – Lament: Individual – Trust in God under Adversity
• 4 – Lament: Individual – Confident Plea for Deliverance from Enemies
• 5 – Lament: Individual – Trust in God for Deliverance from Enemies
• 6 – Lament: Penitential – Prayer for Recovery from Grave Illness
• 7 – Lament: Individual – Plea for Help against Persecution
• 8 – Thanksgiving: Salvation / Hymnic – Divine Majesty and Human Dignity
• 9 [9a][1]– Lament: Individual – God’s Power and Justice
• 10 [9b] – Lament: Individual – Prayer for Deliverance from Enemies
• 11 [10] – Thanksgiving: Trust – Song of Trust in God
• 12 [11] – Lament: Community – Plea for Help in Evil Times
• 13 [12] – Lament: Individual – Prayer for Deliverance from Enemies
• 14 [13] – Lament: Individual – Denunciation of Godlessness
• 15 [14] – Liturgical: Temple – Who Shall Abide in God’s Sanctuary?
• 16 [15] – Thanksgiving: Trust – Song of Trust and Security in God
• 17 [16] – Lament: Individual – Prayer for Deliverance from Persecutors
• 18 [17] – Liturgical: Royal – Royal Thanksgiving for Victory
• 19 [18] – Hymnic / Torah – God’s Glory in Creation and the Law
• 20 [19] – Liturgical: Royal – Prayer for Victory
• 21 [20] – Thanksgiving: Individual / Liturgical: Royal – Thanksgiving for Victory
• 22 [21] – Lament: Individual – Plea for Deliverance from Suffering and Hostility
• 23 [22] – Thanksgiving: Trust – The Divine Shepherd
• 24 [23] – Liturgical: Temple – Entrance into the Temple
• 25 [24] – Lament: Individual – Prayer for Guidance and for Deliverance
• 26 [25] – Lament: Individual – Plea for Justice; and Declaration of Righteousness
• 27 [26] – Lament: Individual / Thanksgiving: Trust – Triumphant Song of Confidence
• 28 [27] – Lament: Individual – Prayer for Help; and Thanksgiving for It
• 29 [28] – Liturgical: Royal – The Voice of God in a Great Storm
• 30 [29] – Thanksgiving: Individual – Thanksgiving for Recovery from Grave Illness
• 31 [30] – Lament: Individual – Prayer and Praise for Deliverance from Enemies
• 32 [31] – Lament: Penitential / Thanksgiving: Individual – The Joy of Forgiveness
• 33 [32] – Hymnic – The Greatness and Goodness of God
• 34 [33] – Thanksgiving: Individual – Praise for Deliverance from Trouble
• 35 [34] – Lament: Imprecatory – Prayer for Deliverance from Enemies
• 36 [35] – Lament: Individual / Wisdom – Human Wickedness and Divine Goodness
• 37 [36] – Wisdom – Exhortation to Patience and Trust
• 38 [37] – Lament: Penitential – A Penitent Sufferer’s Plea for Healing
• 39 [38] – Lament: Individual – Prayer for Wisdom and Forgiveness
• 40 [39] – Lament: Individual / Thanksgiving: Individual – Thanksgiving for Deliverance; and Prayer for Help
• 41 [40] – Lament: Individual – Assurance of God’s Help; and a Plea for Healing
• Book II
• 42 [41] – Lament: Individual – Longing for God and His Help in Distress
• 43 [42] – Lament: Individual – Prayer to God in Time of Trouble
• 44 [43] – Lament: Community – National Lament and Prayer for Help
• 45 [44] – Liturgical: Royal – Ode for a Royal Wedding
• 46 [45] – Liturgical: Zion – God’s Defense of His City and People
• 47 [46] – Liturgical: Royal – God’s Rule over the Nations
• 48 [47] – Liturgical: Zion – The Glory and Strength of Zion
• 49 [48] – Wisdom – The Folly of Trust in Riches
• 50 [49] – Liturgical: Covenant – The Acceptable Sacrifice
• 51 [50] – Lament: Penitential – Prayer for Cleansing and Pardon
• 52 [51] – Lament: Individual – Judgment on the Deceitful
• 53 [52] – Lament: Individual – Denunciation of Godlessness
• 54 [53] – Lament: Individual – Prayer for Vindication
• 55 [54] – Lament: Individual – Complaint about a Friend’s Treachery
• 56 [55] – Lament: Individual – Trust in God under Persecution
• 57 [56] – Lament: Individual – Praise and Assurance under Persecution
• 58 [57] – Lament: Community – Prayer for Vengeance
• 59 [58] – Lament: Individual – Prayer for Deliverance from Enemies
• 60 [59] – Lament: Community – Prayer for National Victory after Defeat
• 61 [60] – Lament: Individual – Assurance of God’s Protection
• 62 [61] – Thanksgiving: Trust – Song of Trust in God Alone
• 63 [62] – Thanksgiving: Trust – Comfort and Assurance in God’s Presence
• 64 [63] – Lament: Individual – Prayer for Protection from Enemies
• 65 [64] – Thanksgiving: Community – Thanksgiving for Earth’s Bounty
• 66 [65] – Thanksgiving: Individual / Hymnic – Praise for God’s Goodness to Israel
• 67 [66] – Thanksgiving: Community / Hymnic – The Nations Called to Praise God
• 68 [67] – Liturgical: Temple – Praise and Thanksgiving
• 69 [68] – Lament: Imprecatory – Prayer for Deliverance from Persecution
• 70 [69] – Lament: Individual – Prayer for Deliverance from Enemies
• 71 [70] – Lament: Individual – Prayer for Lifelong Protection and Help
• 72 [71] – Liturgical: Royal – Prayer for Guidance and Support for the King
• Book III
• 73 [72] – Wisdom – Plea for Relief from Oppressors
• 74 [73] – Lament: Community – Plea for Help in Time of National Humiliation
• 75 [74] – Thanksgiving: Community – Thanksgiving for God’s Wondrous Deeds
• 76 [75] – Liturgical: Songs of Zion – Israel’s God – Judge of All the Earth
• 77 [76] – Lament: Individual – God’s Mighty Deeds Recalled
• 78 [77] – Liturgical: Covenant – God’s Goodness and Israel’s Ingratitude
• 79 [78] – Lament: Community – Plea for Mercy for Jerusalem
• 80 [79] – Lament: Community – Prayer for Israel’s Restoration
• 81 [80] – Liturgical: Covenant – God’s Appeal to Stubborn Israel
• 82 [81] – Liturgical: Temple – A Plea for Justice
• 83 [82] – Lament: Community / Lament: Imprecatory – Prayer for Judgment on Israel’s Foes
• 84 [83] – Liturgical: Zion – The Joy of Worship in the Temple
• 85 [84] – Lament: Community – Prayer for the Restoration of God’s Favor
• 86 [85] – Lament: Individual – Supplication for Help against Enemies
• 87 [86] – Liturgical: Zion – The Joy of Living in Zion
• 88 [87] – Lament: Imprecatory – Prayer for Help in Despondency
• 89 [88] – Lament: Community / Lament: Individual / Liturgical: Covenant – God’s Covenant with David
• Book IV
• 90 [89] – Lament: Community – God’s Eternity and Human Frailty
• 91 [90] – Thanksgiving: Trust – Assurance of God’s Protection
• 92 [91] – Thanksgiving: Individual – Thanksgiving for Vindication
• 93 [92] – Liturgical: Royal – The Majesty of God’s Rule
• 94 [93] – Lament: Community – God the Avenger of the Righteous
• 95 [94] – Hymnic / Liturgical: Royal – A Call to Worship and Obedience
• 96 [95] – Liturgical: Royal – Praise to God Who Comes in Judgment
• 97 [96] – Liturgical: Royal – The Glory of God’s Reign
• 98 [97] – Liturgical: Royal – Praise the Judge of the World
• 99 [98] – Liturgical: Royal – Praise to God for His Holiness
• 100 [99] – Hymnic – All Lands Summoned to Praise God
• 101 [100] – Liturgical: Royal – A Sovereign’s Pledge of Integrity and Justice
• 102 [101] – Lament: Penitential – Prayer to the Eternal King for Help
• 103 [102] – Hymnic – Thanksgiving for God’s Goodness
• 104 [103] – Hymnic – God the Creator and Provider
• 105 [104] – Thanksgiving: Salvation – God’s Faithfulness to Israel
• 106 [105] – Thanksgiving: Salvation – A Confession of Israel’s Sins
• Book V
• 107 [106] – Thanksgiving: Community – Thanksgiving for Deliverance from Many Troubles
• 108 [107] – Thanksgiving: Individual – Praise and Prayer for Victory
• 109 [108] – Lament: Imprecatory – Prayer for Vindication and Vengeance
• 110 [109] – Liturgical: Royal – Assurance of Victory for God’s Priest-King
• 111 [110] – Hymnic – Praise for God’s Wonderful Works
• 112 [111] – Wisdom – Blessings of the Righteous
• 113 [112] – Hymnic – God the Helper of the Needy
• 114 [113a] – Hymnic – God’s Wonders at the Exodus
• 115 [113b] – Liturgical: Temple – The Impotence of Idols and the Greatness of God
• 116 [114 & 115] – Thanksgiving: Individual – Thanksgiving for Recovery from Illness
• 117 [116] – Hymnic – Universal Call to Worship
• 118 [117] – Thanksgiving: Individual – A Song of Victory
• 119 [118] – Torah – The Glories of God’s Law
• 120 [119] – Lament: Individual – Prayer for Deliverance from Slanderers
• 121 [120] – Thanksgiving: Trust – Assurance of God’s Protection
• 122 [121] – Liturgical: Zion – Song of Praise; and a Prayer for Jerusalem
• 123 [122] – Lament: Community – Supplication for Mercy
• 124 [123] – Thanksgiving: Community – Thanksgiving for Israel’s Deliverance
• 125 [124] – Thanksgiving: Trust – The Security of God’s People
• 126 [125] – Lament: Community – A Harvest of Joy
• 127 [126] – Wisdom – God’s Blessings in the Home
• 128 [127] – Wisdom – The Happy Home of the Faithful
• 129 [128] – Lament: Community – Prayer for the Downfall of Israel’s Enemies
• 130 [129] – Lament: Penitential – Waiting for Divine Redemption
• 131 [130] – Thanksgiving: Trust – Song of Quiet Trust
• 132 [131] – Liturgical: Covenant – The Eternal Dwelling of God in Zion
• 133 [132] – Wisdom – The Blessedness of Unity
• 134 [133] – Liturgical: Temple – Praise in the Night
• 135 [134] – Thanksgiving: Salvation – Praise for God’s Goodness and Might
• 136 [135] – Thanksgiving: Community / Thanksgiving: Salvation – God’s Work in Creation and in History
• 137 [136] – Lament: Imprecatory – Lament over the Destruction of Jerusalem
• 138 [137] – Thanksgiving: Individual – Thanksgiving and Praise
• 139 [138] – Lament: Individual – The Inescapable God
• 140 [139] – Lament: Imprecatory – Prayer for Deliverance from Enemies
• 141 [140] – Lament: Individual – Prayer for Preservation from Evil
• 142 [141] – Lament: Individual – Prayer for Deliverance from Persecutors
• 143 [142] – Lament: Penitential – Prayer for Deliverance from Enemies
• 144 [143] – Liturgical: Royal – Prayer for National Deliverance and Security
• 145 [144] – Hymnic – The Greatness and the Goodness of God
• 146 [145] – Hymnic – Praise for God’s Help
• 147 [146 & 147] – Hymnic – Praise for God’s Care for Jerusalem
• 148 – Hymnic – Praise for God’s Universal Glory
• 149 – Hymnic – Praise for God’s Goodness to Israel
• 150 – Hymnic – Praise for God’s Surpassing Greatness

---

[1] The psalm numbers in [brackets] are those according to the Greek Septuagint translation (LXX), as followed in the Clementine Vulgate (but not the Nova Vulgata) and the Douay-Rheims translations.

Upcoming Lenten Posts

• On five Lenten sermons of Pope St. Leo the Great (Leo I)
• On Pope John Paul II's letter Salvifici Doloris
  

Scripture Reflection: Ash Wednesday

(This is the same post from last year. The Ash Wednesday readings are always the same, so the reflection is just as useful.)

I would like to focus simply on the Gospel reading today, Matthew 6:1-6, 16-18, and its intersection with another passage from the same Evangelist in the previous chapter, Matthew 5:13-16.

In the earlier passage, Matthew records these words of the Lord: "You are the light of the world. [...] your light must shine before others, that they may see your good deeds and glorify your heavenly Father." (Matthew 5:14,16), but in the later passage, we hear these words: "Take care not to perform righteous deeds in order that people may see them." (Matthew 6:1). Clearly these must resolve. Jesus has given us two instructions that do not contradict each other, but the second clarifies the first.

We are to let our light -- that is, the light of Christ in us -- shine before others, that they may see our good deeds and glorify God, not us. We are not to perform our deeds of righteousness in vanity so that others may see them and notice us. The hypocrites Jesus speaks of crave the attention and admiration of people, and that is their reward. But Jesus instructs us to seek the Father who will bestow His reward to us.

Jesus doesn't tell us to cover up our religion, to be ashamed of our faith, to keep our beliefs secret; on the contrary, we are to perform deeds of righteousness so that the light in us shines. But he does tell us to remember that the glory is God's, not ours. It is God who will glorify us, not ourselves and not the onlookers. It is God's reward that is everlasting. We are never to perform deeds for the attention of men... or that will be all we receive. We are instead to perform our deeds to give glory to God the Father, God the Son, and God the Holy Spirit.

Liturgy News: New prayer for the Jews in the Extraordinary Form

This is via Gregor Kollmorgen at The New Liturgical Movement:

The following from tomorrow's edition of the Osservatore Romano (first the original, then my translation):

Nota della Segreteria di Stato
Con riferimento alle disposizioni contenute nel Motu proprio "Summorum Pontificum", del 7 luglio 2007, circa la possibilità di usare l'ultima stesura del Missale Romanum, anteriore al Concilio Vaticano II, pubblicata nel 1962 con l'autorità del beato Giovanni XXIII, il Santo Padre Benedetto XVI ha disposto che l'Oremus et pro Iudaeis della Liturgia del Venerdì Santo contenuto in detto Missale Romanum sia sostituito con il seguente testo: Oremus et pro Iudaeis Ut Deus et Dominus noster illuminet corda eorum, ut agnoscant Iesum Christum salvatorem omnium hominum. Oremus. Flectamus genua. Levate. Omnipotens sempiterne Deus, qui vis ut omnes homines salvi fiant et ad agnitionem veritatis veniant, concede propitius, ut plenitudine gentium in Ecclesiam Tuam intrante omnis Israel salvus fiat. Per Christum Dominum nostrum. Amen. Tale testo dovrà essere utilizzato, a partire dal corrente anno, in tutte le Celebrazioni della Liturgia del Venerdì Santo con il citato Missale Romanum. Dal Vaticano, 4 febbraio 2008.

Translation:

Note by the Secretariat of State:

With reference to the dispositions contained in the Motu Proprio Summorum Pontificum of 7 July 2007, regarding the possibility to use the last version of the Missale Romanum prior to the II Vatican Council, published in 1962 by authority of Blessed John XXIII, the Holy Father Benedict XVI has decided that the Oremus et pro Judæis of the liturgy of Good Friday contained in said Missale Romanum be substituted by the following text:

Let us also pray for the Jews: That our God and Lord may enlighten their hearts, that they acknowledge Jesus Christ as the Saviour of all men. Let us pray. Let us bend our knees. Rise. Almighty and eternal God, who want that all men be saved and attain the knowledge of the truth, propitiously grant that as the fulness of the Gentiles enters Thy Church, all Israel be saved. Through Christ Our Lord. Amen.

This text must be used, beginning in the current year, in all celebrations of the Liturgy of Good Friday according to the said Missale Romanum.

From the Vatican, 4 February 2008

I am curious to see how this is promulgated, and if it will also be mandated for those who use the 1975/2002 Roman Missal.

Meme: Sentences 6-8 of page 123 of the nearest book

Adoro te devote tagged me, because I pray for priests. (I always knew praying for priests would be a burden!)

1. Pick up the nearest book (of at least 123 pages).
2. Open the book to page 123.
3. Find the fifth sentence.
4. Post the next three sentences.
5. Tag five people.

Here is my contribution. The book is (surprise, surprise) the current English translation of the Roman Missal (a.k.a. the Sacramentary). Page 123 has the prayers over the palm branches, from Sunday of Holy Week (Passion or Palm Sunday) for the "First Form: The Procession". By my estimation, sentences 6 through 8 are:

Lord,
increase the faith of your people
and listen to our prayers.
Today we honor Christ our triumphant King
by carrying these branches.
May we honor you ever day
by living always in him,
for he is Lord for ever and ever.

Yes, it's the alternative prayer over the palm branches. If I may editorialize for a moment before feebly tagging five people... compare that prayer over the palms with the first option:

Almighty God,
we pray you
bless + these branches
and make them holy.
Today we joyfully acclaim Jesus our Messiah and King.
May we reach one day the happiness of the new and everlasting Jerusalem
by faithfully following him
who lives and reigns for ever and ever.

Note that the alternative doesn't ask for the branches to be blessed (though they are sprinkled with holy water afterwards, regardless of the prayer used). Note that the alternative doesn't name Jesus as Christ. Note that the alternative is focused a bit more on us (our faith, our prayers). Note that the alternative makes no connection to the heavenly Jerusalem in juxtaposition to the worldly Jerusalem, the entrance into which we are celebrating.

Does anyone have the Latin Roman Missal for the Ordinary Form of Mass? I'd really like to know what the prayer over the branches (in Latin) is.

I like the first prayer better.

I tag the first five bloggers who read this blog and are courageous enough to admit they've been tagged. You know who you are. (Because I don't.)

Who are you?

I'm just curious about my readership. Feel free to leave a comment here and tell me who you are, where you're from, etc.

News: Unborn twins cure mother of cancer!

Wow. Astonishing story here. (Source: BBC)

New York Giants win the Super Bowl!

Awesome game! Right down to the wire. Strahan, Tyree, Burress, Manning, Coughlin... everyone, awesome job.