Ad in H&PR

I attended a one-day conference on devotion to the Sacred Heart a few months ago in New York City.  One of the presenters was Fr. Kenneth Baker, SJ, editor emeritus of Homiletic & Pastoral Review (H&PR).  Last week, I received a free trial issue.  It sure looks like a solid resource, and I've heard good things about it in the past.

So I decided, with all these good priests and laity writing for and subscribed to the periodical, I should look into advertising the Praying the Mass series in it.  I'll have a quarter-page ad in the October, November, and December issues.  With only about 8 square inches of space, I had to choose my words carefully:

That's what it will look like.  Hopefully the bold-face catches the eye of a pastor or director of religious education!

A well-used Bible!

I was watching an episode of Mother Angelica Live, and the cameramen included a rare (as far as I know) look at Mother Angelica's bible!  It has certainly been read and re-read, and she was not too timid to underline and take notes in it!

Contemplating Mary as a model for offering the Eucharist

What follows is an excerpt from Praying the Mass: The Prayers of the Priest chapter 6, "The Eucharistic Prayer", pp. 180-181.

---

In addition to Jesus Himself, we have been given another model to imitate in the Eucharistic offering. While Jesus is the model par excellence, especially for ordained priests, His mother is an excellent model for the lay faithful to look to.

Our contemplation of Mary as a model for offering the Eucharist begins at the foot of the cross, where St. John tells us she stood. (cf. John 19:25) A 13th century hymn about the sorrows of Mary at the Passion of her Son, Stabat Mater, opens with Mary “At the Cross, her station keeping.” [Footnote: One of the priest's prayers before Mass is a prayer to the Blessed Virgin Mary which asks her to stand by the priest as she stood by the cross on Calvary.]

In the Offertory, the priest is presented with gifts from God, and in the Eucharistic Prayer they are offered to God. Mary experienced this first-hand: she received the Word as a “gift” from God and offered Him back to God on the cross. This theme occurs in some papal documents from the past few centuries, such as Pope Leo XIII’s 1894 encyclical on the Rosary:

As we contemplate [Jesus] in the last and most piteous of those [Sorrowful] Mysteries [of the Rosary], there stood by the Cross of Jesus His Mother, who, in a miracle of charity, so that she might receive us as her sons, offered generously to Divine Justice her own Son, and died in her heart with Him, stabbed with the sword of sorrow. (Iucunda Semper Expectatione 3)

The role of Mary in offering Christ to the Father was also described in Ven. Pope Pius XII’s encyclical on the Mystical Body of Christ:

It was [Mary], the second Eve, who, free from all sin, original or personal, and always more intimately united with her Son, offered Him on Golgotha to the Eternal Father... (Mystici Corporis Christi 110)

More recently, Ven. Pope John Paul II reflected on Marian aspects of the Eucharist at the end of his encyclical on the Eucharist and the Church:

Mary, throughout her life at Christ’s side and not only on Calvary, made her own the sacrificial dimension of the Eucharist. … In her daily preparation for Calvary, Mary experienced a kind of “anticipated Eucharist” – one might say a “spiritual communion” – of desire and of oblation, which would culminate in her union with her Son in his passion… (Ecclesia de Eucharistia 56)

Mary does not represent the priest at the crucifixion, for Jesus is the priest, victim, and altar of His sacrifice; so what role does that leave for her? Mary is a figure of the Church (cf. Catechism 967, 972), so in her is represented all the faithful who offer the sacrifice with the priest. She joined her suffering with that of her Son (cf. Luke 2:34-35); she offered Him, even as He offered Himself. Thus Mary is a surpassing model for the lay faithful at Mass, she who inaugurated the exercise of the common priesthood by assisting at the first “Mass” on Calvary.

Praise for Praying the Mass God

Today I received a very encouraging email from the President and Rector of Conception Seminary College in Conception, Missouri:

Dear Mr. Pinyan,

This past spring you sent me a copy of "Praying the Mass" along with a donation to our seminary. I am happy to report that Fr. Dan Merz, vice-rector of our seminary and doctoral candidate in liturgy at the Pontifical Liturgical Institute in Rome read your book and thought it to have been quite well-written.

May God bless this endeavor!

Fr. Samuel
President-Rector
Conception Seminary College

I have been receiving good feedback about the book for some time now. I received a note on Facebook near the end of June that delighted me as well:

I had to tell you, my husband came home from a business trip the other day and asked if we had a book called "PRAYING THE MASS." (I have a lot of books) He had heard about it from a friend in the Cincinnati area who is in a men's group which is studying it. His friend said that even after 12 years of Catholic education, he feels that he must have missed something, because studying your book has made the mass come alive for him. (And that's before the new translations are even out!) I know if I were you, hearing that would make it all worth it. Congratulations and God bless you in your work!

I am sure that God is behind (and above) this endeavor of mine. I can only hope He will bless and approve the offering of the second and third books in the series, enabling them to bear fruit in the lives of others, for His good and the good of all His holy Church!

Pray Tell and Liturgical Reform

+JMJ+

(This post is much longer than I thought it would be when I started, but I encourage you to read the whole thing.  And I must insist that this post is not, in any way, to be regarded as an affront or insult to the priesthood in general or to the priesthood of my brother, Fr. Charlie; nor as denigrating the piety or sincerity or faithfulness of Catholics like myself who regularly attend the Ordinary Form, like me.)

For the past several months, I have been reading and commenting at Pray Tell, a relatively new (September 2009, I think) blog about "worship, wit, and wisdom".  My personal liturgical and theological views seem a bit more "conservative" and "traditional" than that of the majority of the contributors to the blog.  Some of the commentors (on both sides of the divide) make scathing personal attacks and insults.  (I've been told I know more Latin than I know about the Catholic faith and liturgy, for example, and I assure you, I don't know very much Latin.)

Recently, in order to remind myself to write with charity, I began writing +JMJ+ at the top of my comments.  This was soon met with suspicion and a bit of a side-conversation.  Make of it what you will.

Since the blog's topic is primary liturgy, the new Roman Missal (third edition) is often the subject of posts and comments, especially the impending English translation of it.  Along with that comes a great deal of criticism about the Extraordinary Form (1962 Missal, since edited by Pope Benedict XVI) and its "liberation" through Pope Benedict's Summorum Pontificum.  For example, just this morning a post on the blog reads (with my emphases):

Evangelicals are crossing the Tiber to Catholicism. God bless ‘em. But why do I have this sinking feeling that some of them are way more Catholic than you or I would ever want to be? Watch for more support of the 1962 missal, I suspect.

I recommend you read the linked article.  I read it and didn't notice any particular indicators representing a particular support for the Extraordinary Form.  (Not that I would be opposed to such support; indeed, I would welcome it.)

Now, there's also an ongoing debate on Pray Tell about the Ordinary Form of the Roman Mass, specifically about the degree to which it embodies the Second Vatican Council's decrees on liturgical reform found in Sacrosanctum Concilium.  (This debate has a sub-thread which continually points out how the Extraordinary Form is, so far, un-reformed in regards to Sac. Conc.)  For example, Fr. Anthony Ruff, OSB, who has an editorial role at Pray Tell, made this comment in response to someone's remark about the pope's open-mindedness in promulgating Summorum Pontificum (with my emphasis):

Yes – but on the other hand: the bishops of the world begged the Pope not to do this; several conferences implored him. He did it anyway. While his act might seem generous, it is a generosity that cannot possibly be reconciled with the directives of the Second Vatican Council. Vatican II never intended that an unreformed rite would be existence alongside a reformed one. There is no way that the 1962 Mass meets the reformist requirements of the Council. This is a serious problem, in my view. And it is a problem that will compound as the anomaly continues in coming years and decades. How will they ever phase out 1962, as obedience to the Council would require?

I replied, in part, that

I think the 1962 Missal will be “phased out” by slowly but surely applying the reforms clearly expressed in Sacrosanctum Concilium to it. I don’t know how long it will take, I don’t know if I’ll live to see it, but I think the Pope believes that the E.F. and the O.F. are both in need of reform to a “middle way”. The E.F. was not intended to exist indefinitely without being reformed, and the O.F. — and perhaps I’m being wild here — was not the intended result of the reform.

Now, this final remark of mine — that the Ordinary Form liturgy as it exist in the books (and not merely as it is poorly celebrated in many places) might not be an accurate product of the liturgical reform expressed in Sac. Conc. and intended by the Council Fathers who approved that Constitution — is one which others have expressed on Pray Tell and one which is seems completely out of bounds.

I made a later remark where I compared Pope Benedict's act (of approving the 1962 Missal for celebration alongside the Ordinary Form) with Pope Paul VI's act (of approving the 1969 Missal), and asked why it was that the 1969 Missal is regarded as consonant/reconcilable with the liturgical reform expressed by the Council Fathers in Sac. Conc.:

Pope Paul VI, though he did not personally develop the Ordinary Form, approved and promulgated it. But does that necessarily mean it accurately captures the liturgical vision of the 2000+ Council Fathers? Is the way we account for the seeming disparity between certain statements or “decrees” in Sac. Conc. and their relative reception in the Ordinary Form Missal, simply to say that because the Consilium was charged with implementing Sac. Conc. and the Pope approved the final product, it’s official?

In other words, does it come down, ultimately, to the approval of the missal by Pope Paul VI?

Then why is the approval of the yet-unreformed missal by Pope Benedict XVI received differently? Fr. Anthony questions whether it is reconcilable with Vatican II, but some Catholics question how the Ordinary Form is reconcilable with Vatican II as well.

Now, I should make it clear here, as I do at Pray Tell, that:

I’m not calling the [Ordinary Form] invalid or heretical or any of that. I wouldn’t attend it weekly or daily if I thought so. [I should add that I wouldn't be writing a catechetical series on the new English translation of the Ordinary Form if I thought it was invalid or heretical!] I’m just saying it’s possible it’s not what the Council Fathers intended, and that it, like other liturgical reforms of history, may eventually be undone to some degree.

A particular liturgy, as a product of a particular reform, can be official and yet be found wanting or insufficient later and be "rolled back" or re-reformed.  It has happened in the history of the Church.

So how was my question about Paul VI's approval of the 1969 Missal received?  Fr. Anthony replied:

What a strange era we’re in! It is now acceptable to question the approved liturgy of the Church! This ought to be quite daring, and it ought to shock people because it’s bordering on dissent and disobedience. But it is now a commonplace. How did we get to that place? Very strange indeed.

The Council Fathers didn’t prescribe every detail, they laid out general principles. Consilium followed these, without a doubt. Consilium could have gone much further on many points, but they didn’t; they could have been more restrained on some points, but they weren’t. They made their decisions, and the Supreme Pontiff approved them. And so did virtually every single bishop of the Catholic world, all of whom were there for the council debates and decisions.

This chipping away at lawful reform as prescribed by an ecumenical council is scandalous. At least it should be.

I find this comment "shocking", since there are plenty of statements made on Pray Tell which are about dissenting from doctrines of the Church, but they often go unchecked and unadmonished by the editorial staff.  My comment is "shocking" because, as Fr. Anthony has said (on other occasions when I have brought up this unequal reception such comments receive) I am someone who is opposed to the dissenting and disobedient attitude portrayed by certain commentors.  In other words, as someone calling for assent, it is a "shock" to make a statement questioning the Ordinary Form in any way.

I think I need to defend myself and my question.  I am not questioning the Council, nor am I questioning the reform prescribed by the Council as found in Sac. Conc.  However, I am questioning certain facets of the liturgy produced by the Consilium (that is, the group assembled to carry out the liturgical reform).  Yes, their final decisions and the liturgy they produced was approved by the Supreme Pontiff, Paul VI.  But just because he approved them does not mean they were consonant or reconcilable with the liturgical reform as prescribed in the Council documents.  Is it true that "virtually every single bishop" approved the decisions of Consilium?  I thought only the Pope did.  What the bishops approved was the document Sac. Conc. in 1963, not the decisions of the Consilium nor the liturgy they produced in 1969.

I do not know if I can say, with Fr. Anthony, that "the Consilium followed the general principles of Sac. Conc. without a doubt."  There are certain principles and even decrees of Sac. Conc. that they did not uphold very well, and there are others that they adhered to, even to the point of going beyond them.  (I also question the process by which other changes with took place in the Ordinary Form after 1969 — like the rapid proliferation of Communion under both kinds to situations not envisioned by the Council Fathers and expressly forbidden by Rome at the time — but that is for another time.)

My overall question is: must the Ordinary Form (as it exists in the books) be accepted as an/the "accurate" interpretation of the principles and decrees on liturgical reform found in Sac. Conc., simply because Pope Paul VI approved it? (Again, I am not calling into question its validity or licitness.)

And if this "chipping away at lawful reform as prescribed by an ecumenical council is [or should be] scandalous", shouldn't the chipping away at other things said by the same council be decried as scandalous and shocking on Pray Tell as well?

So that's where I am for now.  The trailing part of this post of this will be posted as a comment on Pray Tell, where they don't need to hear all this backstory.

Remote control + shin

A couple nights ago, as my wife and I were in the living room watching TV, she asked me to pass her the remote control.  I was sitting in my chair, and she was laying on the couch (facing me).  I feebly tossed her the remote, such that its narrow edge ended up striking her upper shin.  Despite the pain, we were quickly laughing about it.

And in the laughter, I attempted to excuse my weak throw by explaining, "I didn't want to throw it and have it come near your head... where you could catch it with your hands..."

St. Cyril of Jerusalem on the "Catholic Church"

The first three paragraphs of this excerpt (from Catechetical Lecture XVIII) are in today's Office of Readings.

---

22. The Faith which we rehearse contains in order the following, And in one Baptism of repentance for the remission of sins; and in one Holy Catholic Church; and in the resurrection of the flesh; and in eternal life. Now of Baptism and repentance I have spoken in the earliest Lectures; and my present remarks concerning the resurrection of the dead have been made with reference to the Article In the resurrection of the flesh. Now then let me finish what still remains to be said for the Article, In one Holy Catholic Church, on which, though one might say many things, we will speak but briefly.

23. It is called Catholic then because it extends over all the world, from one end of the earth to the other; and because it teaches universally and completely one and all the doctrines which ought to come to men's knowledge, concerning things both visible and invisible, heavenly and earthly ; and because it brings into subjection to godliness the whole race of mankind, governors and governed, learned and unlearned; and because it universally treats and heals the whole class of sins, which are committed by soul or body, and possesses in itself every form of virtue which is named, both in deeds and words, and in every kind of spiritual gifts.

24. And it is rightly named (Ecclesia) because it calls forth and assembles together all men; according as the Lord says in Leviticus, And make an assembly for all the congregation at the door of the tabernacle of witness. And it is to be noted, that the word assemble, is used for the first time in the Scriptures here, at the time when the Lord puts Aaron into the High-priesthood. And in Deuteronomy also the Lord says to Moses, Assemble the people unto Me, and let them hear My words, that they may learn to fear Me. (Deuteronomy 4:10) And he again mentions the name of the Church, when he says concerning the Tables, And on them were written all the words which the Lord spoke with you in the mount out of the midst of the fire in the day of the Assembly ; as if he had said more plainly, in the day in which you were called and gathered together by God. The Psalmist also says, I will give thanks unto You, O Lord, in the great Congregation; I will praise You among much people.

25. Of old the Psalmist sang, Bless ye God in the congregations, even the Lord, (ye that are) from the fountains of Israel. But after the Jews for the plots which they made against the Saviour were cast away from His grace, the Saviour built out of the Gentiles a second Holy Church, the Church of us Christians, concerning which he said to Peter, And upon this rock I will build My Church, and the gates of hell shall not prevail against it. (Matthew 16:18) And David prophesying of both these, said plainly of the first which was rejected, I have hated the Congregation of evil doers ; but of the second which is built up he says in the same Psalm, Lord, I have loved the beauty of Your house ; and immediately afterwards, In the Congregations will I bless you, O Lord. For now that the one Church in Judæa is cast off, the Churches of Christ are increased over all the world; and of them it is said in the Psalms, Sing unto the Lord a new song, His praise in the Congregation of Saints. Agreeably to which the prophet also said to the Jews, I have no pleasure in you, says the Lord Almighty (Malachi 1:10); and immediately afterwards, For from the rising of the sun even unto the going down of the same, My name is glorified among the Gentiles. Concerning this Holy Catholic Church Paul writes to Timothy, That you may know how you ought to behave yourself in the House of God, which is the Church of the Living God, the pillar and ground of the truth (1 Timothy 3:15).

26. But since the word Ecclesia is applied to different things (as also it is written of the multitude in the theatre of the Ephesians, And when he had thus spoken, he dismissed the Assembly (Acts 19:14)), and since one might properly and truly say that there is a Church of evil doers, I mean the meetings of the heretics, the Marcionists and Manichees, and the rest, for this cause the Faith has securely delivered to you now the Article, And in one Holy Catholic Church; that you may avoid their wretched meetings, and ever abide with the Holy Church Catholic in which you were regenerated. And if ever you are sojourning in cities, inquire not simply where the Lord's House is (for the other sects of the profane also attempt to call their own dens houses of the Lord), nor merely where the Church is, but where is the Catholic Church. For this is the peculiar name of this Holy Church, the mother of us all, which is the spouse of our Lord Jesus Christ, the Only-begotten Son of God (for it is written, As Christ also loved the Church and gave Himself for it (Ephesians 5:25), and all the rest,) and is a figure and copy of Jerusalem which is above, which is free, and the mother of us all (Galatians 4:26); which before was barren, but now has many children.

27. For when the first Church was cast off, in the second, which is the Catholic Church, God has set, as Paul says, first Apostles, secondly Prophets, thirdly teachers, then miracles, then gifts of healings, helps, governments, various kinds of tongues (1 Corinthians 12:28), and every sort of virtue, I mean wisdom and understanding, temperance and justice, mercy and loving-kindness, and patience unconquerable in persecutions. She, by the armour of righteousness on the right hand and on the left, by honour and dishonour (2 Corinthians 6:7-8), in former days amid persecutions and tribulations crowned the holy martyrs with the varied and blooming chaplets of patience, and now in times of peace by God's grace receives her due honours from kings and those who are in high place (1 Timothy 2:2), and from every sort and kindred of men. And while the kings of particular nations have bounds set to their authority, the Holy Church Catholic alone extends her power without limit over the whole world; for God, as it is written, has made her border peace. But I should need many more hours for my discourse, if I wished to speak of all things which concern her.

Theology: Grace, Faith, and Works

I posted this some three years ago.  Upon further reflection, I had "grace" and "faith" backwards.  Being saved by grace, through faith means faith is the aqueduct and grace is the water.  I re-present it, corrected accordingly.

---

cslink on Catholic Answer Forums, in a thread about the role of works in our salvation, brought up an analogy of a pipe with water representing grace and faith. I will take this one step further.

Consider a pipe (or aqueduct) which carries water from a source to a destination where it is used to power a device (a water-wheel, an irrigation system, etc.). The device (works) is accomplishing some task helping the town survive. The water (faith grace) enables the device to function properly. The aqueduct (grace faith) makes it possible for the water to be present. And the creator of that aqueduct (God) makes it possible for the town to even have hope of surviving.

So God saves us, by grace, through faith, in (do you have a better preposition?) works. Imagine the scenario above if the aqueduct fell short of the water-wheel: all this water getting to the town but not carrying out its purpose (grace and faith without works). All three parts are necessary for the salvation of the town.

Quis docebit doctores?

“The best method for instructing ignorant men in Christian doctrine, one that will bear much fruit is to ask questions in a friendly fashion after the explanation; from this questioning one can learn whether each one understood what he heard or whether the explanation needs repeating. In order that the learner grasp the matter, we must ascertain by questioning whether the one being catechized has understood, and in accordance with his response, we must either explain more clearly and fully or not dwell further on what is known to them etc.”

These are the words of St. Augustine on how best to catechize a man. It sounds like he's advocating examinations, perish the thought!

I read these words in an article by Marlon de la Torre on CatholicExchange.com.  Marlon writes about the problems facing catechesis today, including the fact that many catechists in parishes are not well-catechized themselves, and some even have an aversion to the Catechism itself, seeing it as unfit for use in the classroom!

The title of this post — Quis docebit doctores? — is a play on a Latin phrase penned by Juvenal, "Quis custodiet ipsos custodes?" ("Who will guard the guards themselves?")  The title here means, "Who will teach the teachers?"

How can we move from a scissors-and-crayons mode of "faith formation" to a genuine formation of faith which teaches and instructs?

The Prayers of the People goes to Steubenville!

My book, Praying the Mass: The Prayers of the People, will be for sale at one of the display tables at the St. John Bosco Conference at Franciscan University in Steubenville, Ohio this week.  24 copies were ordered (although I understand there is a cover defect with a few of them) for Martha Drennan, who will be speaking about magisterial documents.  (I don't know exactly how she will be mentioning my book in her two sessions, but I do quote several Church documents in the book...)

There will also be two talks by Fr. Douglas Martis on the new English translation.  I wish I could be there, but I've got work to do!

Back from Pilgrimage, etc.

Sorry for the blog silence.  The internet accessibility in Irondale was poor.  I made it back home on July 10th, safe and sound.  Drove over 2500 miles in a week!

I'm busy at work and at home, and I'm still doing the research-reading for chapter 6 (The Eucharistic Prayer) of The Prayers of the Priest.  I'll get back to blogging more regularly soon, I hope.

Pilgrimage-Vacation Day 3: Irondale; De Soto Caverns (Morning)

I'm staying in the Irondale area today. Mass and Rosary in the morning, then a visit to De Soto Caverns and Talladega National Forest. I'll be back in Irondale in time for a light dinner before attending a taping of Crossing the Threshold of Hope, hosted by Fr. Mitch Pacwa. We're reading Vita Consecrata.

Pilgrimage-Vacation Day 2: Cincinnati to Irondale (Evening)

During my drive from Cincinnati to Irondale (photos), I made two noteworthy stops:  in Nashville, the Dominican sisters (photos); in Hanceville, the Shrine of the Most Blessed Sacrament (photos pending).

The internet connection at the Holiday Inn Express in Irondale leaves much to be desired.  It is not very strong and not very reliable.  Any nearby internet cafés?

Pilgrimage-Vacation Day 2: Cincinnati to Irondale (Morning)

Today I am driving from Cincinnati, OH to Irondale, AL.

I'll be stopping in Nashville, TN, to drop off a couple of my books with the Dominican Sisters there (and have lunch too). Their apostolate includes catechesis, so I figured it would be a nice gesture to offer them a couple complimentary copies, and they sounded delighted (on the phone).

I'm also stopping in Hanceville, AL, at the Shrine of the Most Blessed Sacrament, for Evening Prayer (Vespers) of the Divine Office. I have my Christian Prayer book with me. Another post tonight will showcase photos from the day.

View Larger Map

Pilgrimage-Vacation Day 1: Allentown to Cincinnati (Evening)

I made the 600 mile drive in 10 hours (11am to 9pm) with only two stops:  one at the West Virginia Welcome Center, and the other at exit 178 on I-70 in Ohio to have dinner at a Cracker Barrel and fill up my gas tank.

You can see photos from the drive here, and my attempt at photos of fireworks in Cincinnati here.

Pilgrimage-Vacation Day 1: Allentown to Cincinnati (Morning)

Today I am driving from Allentown, PA to Cincinnati, OH.  Ordinarily, I would take the PA Turnpike, but I've driven that way numerous times recently.  So instead, I'm opting for a longer drive with newer scenery and fewer tolls, dipping south into Maryland and West Virginia.  I'll stop at a few scenic overlooks.  Another post tonight will showcase my photos.

Here is a "Driver's Prayer" I found from the Sacred Heart Auto League:

God our Father,
you led Abraham from his home
and guarded him in all of his travels.
Be with us now as we travel
and guard us every mile of our journey.
Help us to be attentive, cautious,
and concerned about our fellow travelers.
Make our highways safe
and keep us from all danger.

Sacred Heart of Jesus,
guide us to our destination
and help us to drive prayerfully and carefully.
Sacred Heart of Jesus, have mercy on us.
Amen.

View Larger Map

Pilgrimage-Vacation Day 0: Allentown

Okay, so I'm not really on pilgrimage yet, just vacation.  I'm driving to Allentown, PA this morning to be with my parents and some of my family for the 4th of July weekend.  But tomorrow I'm beginning my pilgrimage, driving about 9-10 hours to Cincinnati, OH.

I'll be keeping a photo-log (plog?) of my pilgrimage, probably through publicly-shared Facebook photo albums, unless I decide to use Picasa or something like that.

What am I leaving behind?  A house that now has working air conditioning (which it will need for the next several days... it's supposed to hit 90 today and 97 tomorrow!), a fish aptly named Poisson, and a very comfortable bed.  Upon my return, hopefully the A/C will still be working (and the temperature will be lower), the fish will still be alive (I've given it one of those multi-day food thingies), my bed will not have up-and-left, and my wife will be en route from Toronto.

Happy 4th of July!

Catechetical Literature (Catechesi Tradendae 49)

This is what I am striving for with my Praying the Mass series of catecheses on the Mass.  From Catechesi Tradendae 49:

One of the major features of the renewal of catechetics today is the rewriting and multiplication of catechetical books taking place in many parts of the Church. Numerous very successful works have been produced and are a real treasure in the service of catechetical instruction.

But it must be humbly and honestly recognized that this rich flowering has brought with it articles and publications which are ambiguous and harmful to young people and to the life of the Church. In certain places, the desire to find the best forms of expression or to keep up with fashions in pedagogical methods has often enough resulted in certain catechetical works which bewilder the young and even adults, either by deliberately or unconsciously omitting elements essential to the Church's faith, or by attributing excessive importance to certain themes at the expense of others, or, chiefly, by a rather horizontalist overall view out of keeping with the teaching of the Church's magisterium.

Therefore, it is not enough to multiply catechetical works. In order that these works may correspond with their aim, several conditions are essential:

1. they must be linked with the real life of the generation to which they are addressed, showing close acquaintance with its anxieties and questionings, struggles and hopes;
2. they must try to speak a language comprehensible to the generation in question;
3. they must make a point of giving the whole message of Christ and His Church, without neglecting or distorting anything, and in expounding it they will follow a line and structure that highlights what is essential;
4. they must really aim to give to those who use them a better knowledge of the mysteries of Christ, aimed at true conversion and a life more in conformity with God's will.

Name that Old Testament Type!

Joe McClane, the Catholic Hack, has a regular feature on his blog where he presents New Testament fulfillments (anti-types) of Old Testament types.  Here's the current challenge:

The Game:

The New Testament Fulfillment: St. Luke 1:35 “And the angel said to her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy,the Son of God.“

So tell me:

1. Name 2, yes TWO, Old Testament prototypes that the above verse was the fulfillment of.
2. You MUST state  prototypes/verses in the Old Testament that contain a type of our Lady, the Spirit, and the overshadowing, aspects of this verse in St. Luke’s, Gospel.

Summer Pilgrimage

From July 4 through July 10, I will be on pilgrimage!  I'll be going from Allentown (where my parents live), through Cincinnati and Nashville, to Birmingham (to visit EWTN), then back home through Charlotte (to visit another blogger and his Liturgy & Lager group).

• Sunday - Driving to Cincinnati
• Monday
• Hopefully an in-studio guest on the Son Rise Morning Show
• Driving to Nashville for a brief visit to the Dominican Sisters there
• Driving to Hanceville in time for the Divine Office that evening
• Driving to Irondale to my hotel
• Tuesday
• Divine Office, Mass, and Rosary in the morning
• Day trip to Desoto Caverns and places in Birmingham
• Back at Irondale for a studio tour, Divine Office, dinner, and Threshold of Hope
• Wednesday
• Divine Office, Mass, and Rosary in the morning
• Day trip to the Cullman area (Ave Maria Grotto, Bankhead Forest, Rickwood Caverns)
• Back at Irondale for dinner and EWTN Live
• Thursday
• Divine Office, Mass, and Rosary in the morning
• Day trip to the Birmingham area (museums, churches, etc.)
• Back at Irondale for Divine Office, dinner, and Life on the Rock
• Friday
• Driving to Hanceville in time for Mass and Rosary
• Driving to Charlotte for Liturgy & Lager
• Saturday - Driving home

Heaven and Leaven

I watched a video on YouTube this evening in which a Christian refuted a clearly heretical claim that God the Father and God the (female) Holy Spirit spiritually conceived the child Jesus and implanted Him in the womb of Mary.  This claim was supported by a tendentious and completely unorthodox reading of Luke 1:35, wherein the angel Gabriel says to Mary, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy, the Son of God."  The person advancing the unorthodox claim said that this verse speaks of two of the Persons of the Trinity — that "the Holy Spirit" is not "(the power of) the Most High."  Her analysis misses the use of "overshadow", a clear Old Testament reference to the shekinah cloud of glory. (cf. Ex. 40:34ff; Luke 9:34)

However, this Christian apologist, in the beginning of his refutation, quoted Matthew 13:33, the single-verse parable about the Kingdom of Heaven:  "The kingdom of heaven is like leaven which a woman took and hid in three measures of flour, till it was all leavened."  His matter-of-fact interpretation of this parable is that the three measures of leaven represent corruptions in doctrine, specifically in the Church's governance, her worship, and the Word of God.  Whence does he derive this interpretation?  Most likely the Scofield Commentary:

That interpretation of the parable of the Leaven (Mt 13:33) which makes (with variation as to details) the leaven to be the Gospel, introduced into the world ("three measures of meal") by the church, and working subtly until the world is converted ("till the whole was leavened") is open to fatal objection:

1. it does violence to the unvarying symbolical meaning of leaven, and especially to the meaning fixed by our Lord Himself. Mt 16:6-12 Mk 8:15 See "Leaven," Gen 19:3. See Scofield Note: "Mt 13:33".
2. The implication of a converted world in this age ("till the whole was leavened"), is explicitly contradicted by our Lord's interpretation of the parables of the Wheat and Tares, and of the Net. Our Lord presents a picture of a partly converted kingdom in an unconverted world; of good fish and bad in the very kingdom-net itself.
3. The method of the extension of the kingdom is given in the first parable. It is by sowing seed, not by mingling leaven. The symbols have, in Scripture, a meaning fixed by inspired usage. Leaven is the principle of corruption working subtly; is invariably used in a bad sense (see "Leaven," See Scofield Note: "Gen 19:3"), and is defined by our Lord as evil doctrine. Mt 16:11,12 Mk 8:15. Meal, on the contrary, was used in one of the sweet-savour offerings Lev 2:1-3. and was food for the priests Lev 6:15-17. A woman, in the bad ethical sense, always symbolizes something out of place, religiously, See Scofield Note: "Zech 5:6". In Thyatira it was a woman teaching (cf). Rev 2:20 17:1-6. Interpreting the parable by these familiar symbols, it constitutes a warning that the true doctrine, given for nourishment of the children of the kingdom Mt 4:4 1Tim 4:6 1Pet 2:2 would be mingled with corrupt and corrupting false doctrine, and that officially, by the apostate church itself 1Tim 4:1-3 2Tim 2:17,18 4:3,4 2Pet 2:1-3.

Leaven

1. Leaven, as a symbolic or typical substance, is always mentioned in the O.T. in an evil sense Gen 19:3, See Scofield Note: "Gen 19:3".
2. The use of the word in the N.T. explains its symbolic meaning. It is "malice and wickedness," as contrasted with "sincerity and truth" 1Cor 5:6-8, it is evil doctrine Mt 16:12 in its three-fold form of Pharisasism, Sadduceeism, Herodianism Mt 16:6 Mk 8:15. The leaven of the Pharisees was externalism in religion. Mt 23:14,16,23-28, of the Sadducees, scepticism as to the supernatural and as to the Scriptures Mt 22:23,29, of the Herodians, worldliness--a Herod party amongst the Jews Mt 22:16-21 Mk 3:6.
3. The use of the word in Mat 13.33 is congruous with its universal meaning.

Compare that with all the other (Protestant) commentaries found at bible.cc on Matthew 13:33 and Luke 13:21.

I would point out, first, that leaven is not excluded universally from sacrifices in the Old Testament, as the apologist would have you believe:

• With the sacrifice of his peace offerings for thanksgiving he shall bring his offering with cakes of leavened bread. (Lev. 7:13)
• You shall bring from your dwellings two loaves of bread to be waved, made of two tenths of an ephah; they shall be of fine flour, they shall be baked with leaven, as first fruits to the LORD. (Lev. 23:17)
• "Offer a sacrifice of thanksgiving of that which is leavened, and proclaim freewill offerings, publish them; for so you love to do, O people of Israel!" says the Lord GOD. (Amos 4:5)

In the New Testament, leaven is used almost exclusively in a negative sense, except for Matthew 13:33 and Luke 13:21.  At least, that's why I'm intent on showing by means of Church Father commentaries.  I should begin by quoting the modern Catechism, paragraph 2660:

Prayer in the events of each day and each moment is one of the secrets of the kingdom revealed to "little children," to the servants of Christ, to the poor of the Beatitudes. It is right and good to pray so that the coming of the kingdom of justice and peace may influence the march of history, but it is just as important to bring the help of prayer into humble, everyday situations; all forms of prayer can be the leaven to which the Lord compares the kingdom. (cf. Lk. 13:20-21)

And now for the Church Fathers (and their contemporaries):

• When in other things examples or illustrations are used, the resemblance cannot hold in every particular, but only in some one point for which the illustration is employed. For instance, When it is said in the Gospel, “The kingdom of heaven is like leaven, which a woman hid in three measures of meal,” are we to imagine that the kingdom of heaven is in all respects like leaven, so that like leaven it is palpable and perishable so as to become sour and unfit for use? Obviously the illustration was employed simply for this object—to shew how, through the preaching of God’s word which seems so small a thing, men’s minds could be imbued with the leaven of faith. (Rufinus)
• And again the Gospel says that the Saviour spake to the apostles the word in a mystery. For prophecy says of Him: “He will open His mouth in parables, and will utter things kept secret from the foundation of the world.”  And now, by the parable of the leaven, the Lord shows concealment; for He says, “The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.”  For the tripartite soul [thus the "three measures"] is saved by obedience, through the spiritual power hidden in it by faith... (Clement of Alexandria)
• This, says he, is the kingdom of heaven that reposes within us as a treasure, as leaven hid in the three measures of meal. (Hippolytus)
• Therefore He brought forward the similitude of this herb, which has a very strong resemblance to the subject in hand; “Which indeed is the least,” He saith, “of all seeds, but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof.”  Thus He meant to set forth the most decisive sign of its greatness. “Even so then shall it be with respect to the gospel too,” saith He. Yea, for His disciples were weakest of all, and least of all; but nevertheless, because of the great power that was in them, It hath been unfolded in every part of the world.  After this He adds the leaven to this similitude, saying,“The Kingdom of Heaven is like unto leaven, which a woman took, and hid in three measures of meal, until the whole was leavened.”  For as this converts the large quantity of meal into its own quality, even so shall ye convert the whole world. (Chrysostom)
• The conditions of the nascent church required this to be so that the grain of mustard seed might grow up little by little into a tree, and that the leaven of the gospel might gradually raise more and more the whole lump of the church. (Jerome)
• For on this account, as I have before said, God has suffered men to be with one another, and especially the wicked with the good, in order that they may bring them over to their own virtue. Hear at least what Christ saith to his disciples, “The Kingdom of heaven is like unto a woman who took leaven and hid it in three measures of meal.”  So that the righteous have the power of leaven, in order that they may transfer the wicked to their own manner of conduct. But the righteous are few, for the leaven is small. But the smallness in no way injures the lump, but that little quantity converts the whole of the meal to itself by means of the power inherent in it. (Chrysostom)
• For that one ought not to be useful to himself alone, but also to many others, Christ declared plainly, when He called us salt, and leaven, and light:  for these things are useful and profitable to others. ... And this is the reason why He called you leaven: for leaven also does not leaven itself, but, little though it is, it affects the whole lump however big it may be. So also do ye: although ye are few in number, yet be ye many and powerful in faith, and in zeal towards God. As then the leaven is not weak on account of its littleness, but prevails owing to its inherent heat, and the force of its natural quality, so ye also will be able to bring back a far larger number than yourselves, if you will, to the same degree of zeal as your own. (Chrysostom)
• But as there are many ways in which things show a likeness to each other, we are not to suppose there is any rule that what a thing signifies by similitude in one place it is to be taken to signify in all other places.  For our Lord used leaven both in a bad sense, as when He said, “Beware of the leaven of the Pharisees,” and in a good sense, as when He said, “The kingdom of heaven is like unto leaven, which a woman took and hid in three measures of meal, till the whole was leavened.” (Augustine)
• “The three measures of meal” of which the Lord spake, is the human race. Recollect the deluge; three only remained, from whom the rest were to be re-peopled. Noe had three sons, by them was repaired the human race. That holy “woman who hid the leaven,” is Wisdom. Lo, the whole world crieth out in the Church of God, “I know that the Lord is great.” (Augustine)
• Hence the Lord says, “The kingdom of heaven is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.”  What is this woman, but the flesh of the Lord? What is the leaven, but the gospel? (Augustine)

Finally, let me appeal to the words of our Savior Himself:  "The kingdom of heaven is like leaven..." (Matt. 13:33)  "To what shall I compare the kingdom of God?  It is like leaven..." (Luke 13:21)  Jesus did not say that the Kingdom of God is like bread in which leaven has been hid, but like leaven which is hidden in bread.

P.S. The apologist makes use of the "law of first mention" in assigning a negative (even evil) value to leaven.  The first use of the word "leaven(ed)" (as opposed to "unleaven(ed)") is Exodus 12:15, which states:  "Seven days you shall eat unleavened bread; on the first day you shall put away leaven out of your houses, for if any one eats what is leavened, from the first day until the seventh day, that person shall be cut off from Israel."

Now, it certainly is negative that one who eats leavened bread during the Feast of Unleavened Bread will be cut off from Israel, but let us consider the reason for this prohibition.  This is the feast of the Passover, when they are to flee Israel in haste:  "In this manner you shall eat it: your loins girded, your sandals on your feet, and your staff in your hand; and you shall eat it in haste." (Ex. 12:11)  The Israelites would not have the time to wait for the leaven to work in the dough!  Outside of the Feast of Unleavened Bread, it is permissible (and even normal) to eat leavened bread.  One might even go so far as to say that, since leavened bread may not be eaten "from the first day until the seventh day," it is on the eighth day that leavened bread may be eaten, and the eighth day has creation-centric and Christ-centric overtones to it.

From The Prayers of the Priest: "Mixing the Wine with Water"

This prayer from the Mass is said quietly by the deacon or priest during the Preparation of the Gifts, while he prepares the chalice by pouring in some wine and then adding a few drops of water:

Per huius aquæ et vini mystérium
eius efficiámur divinitátis consórtes,
qui humanitátis nostræ fíeri dignátus est párticeps.

By the mystery of this water and wine              2 Macc. 15:39; John 19:34
may we come to share in the divinity of Christ          Rom. 5:2; 2 Pet. 1:4
who humbled himself to share in our humanity.                       Phil. 2:8

The simple act of pouring water into wine, and the prayer accompanying it, is a synthesis of the whole Mass, of the whole Catholic faith, and of all salvation history.  In order to unearth the theological and doctrinal riches of this easily-overlooked rite, we should first examine the history of this prayer.

Do not be surprised that so much can be written about such a small prayer.  The rite and its prayer are of phenomenal significance, as they represent the totality of redemption, from the Incarnation to the Passion and beyond, to the Resurrection and our eventual sharing in the divine life of God in Heaven.

(Read the whole thing here.)

Apostolic Preaching: The Gospel in the Book of Acts

I went through the Acts of the Apostles today and made a list of the "Gospel sermons" given.  I found eight:  five from Peter, one from Stephen, and two from Paul.  (I didn't include Paul's retelling of his conversion, since those were not about the Gospel, per se, but about the work of Christ in his life.)  Each of these sermons contains (in whole or in part) the "kerygma", the extreme distillation of the Gospel:  "that [Jesus] Christ died for our sins in accordance with the scriptures, that he was buried, that he was raised on the third day in accordance with the scriptures, and that he appeared to Cephas, then to the twelve." (1 Cor. 15:3-5)

The kerygma has three key elements:  1) that Jesus is the Messiah, the Christ; 2) that His death and resurrection is prophesied in the Jewish Scriptures, the Old Testament; and 3) that He appeared to people after His resurrection.  That is what you find in the apostolic preaching in the Book of Acts.

• Peter
• Acts 2:14-39
• "This Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men. ... This Jesus God raised up, and of that we all are witnesses."
• Acts 3:12-26
• "The God of our fathers glorified his servant Jesus, whom you delivered up ... But you denied the Holy and Righteous One ... and killed the Author of life, whom God raised from the dead.  To this we are witnesses. ... What God foretold by the mouth of all the prophets, that his Christ should suffer, he thus fulfilled."
• Acts 4:8-12
• "By the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, by him this man is standing before you well."
• Acts 5:29-32
• "The God of our fathers raised Jesus whom you killed by hanging him on a tree. ... And we are witnesses to these things."
• Acts 10:34-43
• "God anointed Jesus of Nazareth ... They put him to death by hanging him on a tree; but God raised him on the third day and made him manifest ... to us who were chosen by God as witnesses."
• Stephen
• Acts 7:2-53
• "Which of the prophets did not your fathers persecute? And they killed those who announced beforehand the coming of the Righteous One, whom you have now betrayed and murdered."
• Paul
• Acts 13:16-42
• "God has brought to Israel a Savior, Jesus, as he promised. ... They asked Pilate to have him killed. ... But God raised him from the dead; and for many days he appeared to those ... who are now his witnesses to the people."
• Acts 17:22-31
• "[God] has fixed a day on which he will judge the world in righteousness by a man whom he has appointed, and of this he has given assurance to all men by raising him from the dead."

I also compiled a list of places where the Old Testament (that is, the "Scriptures") is used by the Apostles to prove to other Jews that Jesus is the Messiah.

• Acts 2:23-31 (Peter quotes David in Psalm 16)
• Acts 3:18-24 (Peter quotes Moses in Deut. 18:15 and refers to all the prophets)
• Acts 4:24-30 (The disciples quote David in Psalm 2)
• Acts 7:37,52 (Stephen quotes Moses in Deut. 18:15 and refers to all the prophets)
• Acts 8:32-35 (Philip teaches that Isaiah 52:13—53:12 refers to Christ)
• Acts 10:43 (Peter refers to all the prophets)
• Acts 13:27-37 (Paul refers to all the prophets and quotes David in Psalms 2 and 16)
• Acts 17:2-3,11 (Paul argues from the Scriptures that the Christ would suffer and rise from the dead)
• Acts 18:24-28 (Apollos showed by the Scriptures that Jesus is the Christ)
• Acts 24:14 (Paul implies that belief in Jesus as the Christ is based on the law and the prophets)
• Acts 26:22-23,27 (Paul says that Moses and the prophets said that the Christ would suffer and rise from the dead)
• Acts 28:23 (Paul refers to the law and the prophets)

So... do with this what you will!

The Incarnation and the Consecration

So I'm reading Rev. Nicholas Gihr's The Holy Sacrifice of the Mass as a primary source for Praying the Mass: The Prayers of the Priest.  On pages 530-534, he explains the Offertory prayer (in the Extraordinary Form of the Mass, of course — this book is from 1917) invoking the Holy Spirit, the Veni Sanctificator.

Veni Sanctificator, omnipotens aeterne Deus,
et benedic + hoc sacrificium tuo sancto nomini praeparatum.

Come, O Sanctifier, almighty and eternal God,
and bless this sacrifice prepared for the glory of Your holy Name.

On page 532, he answers the question, "Why is the Holy Spirit invoked (in this prayer and in the epiclesis of other anaphoras) to change the bread and wine into the Eucharist?"  The answer is excellent, and the footnote I've included is too amazing to pass up!

The proximate reason lies in the analogy which the Consecration bears to the Incarnation.  The great similarity and manifold relation between the accomplishment of the Eucharist on the altar and the mystery of the Incarnation of the Son of God in the bosom of the Immaculate Virgin Mary are often commented on by the Fathers, and are expressed also in the liturgy.

The Incarnation is, in a manner, renewed and enlarged in the Eucharistic Consecration — and that at all times as well as in numberless places.*  In like manner and for the same reason is it that the miracles of the Incarnation and Consecration are ascribed to the efficacy of the Holy Ghost.  This happens because both mysteries, being works of divine favor and love, as well as works full of infinite purity and holiness, have a special resemblance to the peculiar character of the Holy Ghost, who is personal love and sanctity.  Therefore, although in reality all the three Divine Persons accomplish the act of Consecration, yet it is most frequently ascribed to the power of the Holy Ghost.  As it is said in the Creed, that the Son of God "became incarnate by the Holy Ghost, of the Virgin Mary," we also acknowledge that the Holy Ghost, by His creative power as "Lord and [Giver] of life," changes the inanimate elements of bread and wine into Christ's Body and Blood.

"How shall this be done," says the holy Virgin, "because I know not man?" The Archangel Gabriel, answering, said to her: "The Holy Ghost shall come upon thee, and the power of the Most High shall overshadow thee."

"And now you ask: How shall the bread become the Body of Christ, and the wine, mingled with water, become the Blood of Christ? And I also answer you: The Holy Ghost shall overshadow each and shall effect that which is beyond language and conception." (St. John Damascene, De fide orthod., IV, 13)

---

* St. Chrysostom compares (De beato Philog. hom. 6) altar and crib, remarking that on them the Body of Christ reposes no longer wrapped in swaddling bands, but wholly reclothed by the Holy Ghost.

An instrument customary in the Greek liturgy and known by the name of star (aster, asteriskos) also reminds us of the Incarnation. It consists of two intersecting arcs turned downwards. Assuredly the asterisk serves, in the first place, as a protecting cover for the Eucharistic Bread, that — especially after the Consecration — it may not be touched by the velum spread over it; at the same time it symbolizes by its appearance the star that stood over the place where the Child Jesus lay. When, therefore, the priest has incensed the asterisk, and placed it on the discus under the veil, he says: "and a star came and stood over the place where the child was."

Ignatius Catholic Study Bible - New Testament

I bought the hardcover edition of the Ignatius Catholic Study Bible single-volume New Testament (Second Catholic Edition RSV).  What an excellent investment.  My only complaint is that it does not include the study questions found in the individual books (or, if they are in there, I haven't found them yet).

You can get this single-volume New Testament at a great price from Amazon!

The National Anthem and the Liturgy

Here's half a post from Fr. Z's blog, What Does the Prayer Really Say?

[On Memorial Day], I noticed that when the young woman came up to sing the National Anthem, she turned the microphone around and sang it facing the veterans and the flag, both which were behind the podium that had been set up. This happened twice, once at the Veterans Memorial and once at the local town cemetery. I figured that the reason she did this was to show that it was not a performance of the National Anthem, but rather sung in remembrance and honor of our country and our fallen veterans.

What might this have to do with the liturgy? Read the rest of the post at WDTPRS.

Podcast: The Sign of the Cross

Listen to an excerpt from Praying the Mass: The Prayers of the People. Chapter 2 is on the Sign of the Cross, a prayer which is worth discussing on the Solemnity of the Most Holy Trinity.

Powered by Podbean.com

Another Interview on Relevant Radio, this Thursday

I'll be interviewed on Relevant Radio on Thursday, May 27th, on the Drew Mariani show around 4:30 PM (Eastern).  It'll be on the topic of the new English translation of the Mass.  You can listen live here.

"Structures of sin" and "social sin"

Here are two quotes from documents by Ven. Pope John Paul II on "structures of sin" and "social sin", phrases which sometimes get used out of the context in which the Holy Father insisted they must be understood in:

1984's Reconciliatio et Paenitentia 16, "Personal Sin and Social Sin"

Sin, in the proper sense, is always a personal act, since it is an act of freedom on the part of an individual person and not properly of a group or community. This individual may be conditioned, incited and influenced by numerous and powerful external factors. He may also be subjected to tendencies, defects and habits linked with his personal condition. In not a few cases such external and internal factors may attenuate, to a greater or lesser degree, the person's freedom and therefore his responsibility and guilt. But it is a truth of faith, also confirmed by our experience and reason, that the human person is free. This truth cannot be disregarded in order to place the blame for individuals' sins on external factors such as structures, systems or other people. Above all, this would be to deny the person's dignity and freedom, which are manifested — even though in a negative and disastrous way — also in this responsibility for sin committed. Hence there is nothing so personal and untransferable in each individual as merit for virtue or responsibility for sin.

As a personal act, sin has its first and most important consequences in the sinner himself: that is, in his relationship with God, who is the very foundation of human life; and also in his spirit, weakening his will and clouding his intellect.

At this point we must ask what was being referred to by those who during the preparation of the synod and in the course of its actual work frequently spoke of social sin.

The expression and the underlying concept in fact have various meanings.

To speak of social sin means in the first place to recognize that, by virtue of human solidarity which is as mysterious and intangible as it is real and concrete, each individual's sin in some way affects others. This is the other aspect of that solidarity which on the religious level is developed in the profound and magnificent mystery of the communion of saints, thanks to which it has been possible to say that "every soul that rises above itself, raises up the world." To this law of ascent there unfortunately corresponds the law of descent. Consequently one can speak of a communion of sin, whereby a soul that lowers itself through sin drags down with itself the church and, in some way, the whole world. In other words, there is no sin, not even the most intimate and secret one, the most strictly individual one, that exclusively concerns the person committing it. With greater or lesser violence, with greater or lesser harm, every sin has repercussions on the entire ecclesial body and the whole human family. According to this first meaning of the term, every sin can undoubtedly be considered as social sin.

Some sins, however, by their very matter constitute a direct attack on one's neighbor and more exactly, in the language of the Gospel, against one's brother or sister. They are an offense against God because they are offenses against one's neighbor. These sins are usually called social sins, and this is the second meaning of the term. In this sense social sin is sin against love of neighbor, and in the law of Christ it is all the more serious in that it involves the Second Commandment, which is "like unto the first." Likewise, the term social applies to every sin against justice in interpersonal relationships, committed either by the individual against the community or by the community against the individual. Also social is every sin against the rights of the human person, beginning with the right to nd including the life of the unborn or against a person's physical integrity. Likewise social is every sin against others' freedom, especially against the supreme freedom to believe in God and adore him; social is every sin against the dignity and honor of one's neighbor. Also social is every sin against the common good and its exigencies in relation to the whole broad spectrum of the rights and duties of citizens. The term social can be applied to sins of commission or omission — on the part of political, economic or trade union leaders, who though in a position to do so, do not work diligently and wisely for the improvement and transformation of society according to the requirements and potential of the given historic moment; as also on the part of workers who through absenteeism or non-cooperation fail to ensure that their industries can continue to advance the well-being of the workers themselves, of their families and of the whole of society.

The third meaning of social sin refers to the relationships between the various human communities. These relationships are not always in accordance with the plan of God, who intends that there be justice in the world and freedom and peace between individuals, groups and peoples. Thus the class struggle, whoever the person who leads it or on occasion seeks to give it a theoretical justification, is a social evil. Likewise obstinate confrontation between blocs of nations, between one nation and another, between different groups within the same nation all this too is a social evil. In both cases one may ask whether moral responsibility for these evils, and therefore sin, can be attributed to any person in particular. Now it has to be admitted that realities and situations such as those described, when they become generalized and reach vast proportions as social phenomena, almost always become anonymous, just as their causes are complex and not always identifiable. Hence if one speaks of social sin here, the expression obviously has an analogical meaning. However, to speak even analogically of social sins must not cause us to underestimate the responsibility of the individuals involved. It is meant to be an appeal to the consciences of all, so that each may shoulder his or her responsibility seriously and courageously in order to change those disastrous conditions and intolerable situations.

Having said this in the clearest and most unequivocal way, one must add at once that there is one meaning sometimes given to social sin that is not legitimate or acceptable even though it is very common in certain quarters today. This usage contrasts social sin and personal sin, not without ambiguity, in a way that leads more or less unconsciously to the watering down and almost the abolition of personal sin, with the recognition only of social guilt and responsibilities. According to this usage, which can readily be seen to derive from non-Christian ideologies and systems — which have possibly been discarded today by the very people who formerly officially upheld them — practically every sin is a social sin, in the sense that blame for it is to be placed not so much on the moral conscience of an individual, but rather on some vague entity or anonymous collectivity such as the situation, the system, society, structures or institutions.

Whenever the church speaks of situations of sin or when the condemns as social sins certain situations or the collective behavior of certain social groups, big or small, or even of whole nations and blocs of nations, she knows and she proclaims that such cases of social sin are the result of the accumulation and concentration of many personal sins. It is a case of the very personal sins of those who cause or support evil or who exploit it; of those who are in a position to avoid, eliminate or at least limit certain social evils but who fail to do so out of laziness, fear or the conspiracy of silence, through secret complicity or indifference; of those who take refuge in the supposed impossibility of changing the world and also of those who sidestep the effort and sacrifice required, producing specious reasons of higher order. The real responsibility, then, lies with individuals.

A situation-or likewise an institution, a structure, society itself-is not in itself the subject of moral acts. Hence a situation cannot in itself be good or bad.

At the heart of every situation of sin are always to be found sinful people. So true is this that even when such a situation can be changed in its structural and institutional aspects by the force of law or-as unfortunately more often happens by the law of force, the change in fact proves to be incomplete, of short duration and ultimately vain and ineffective-not to say counterproductive if the people directly or indirectly responsible for that situation are not converted.

1987's Sollicitudo Rei Socialis 36

It is important to note therefore that a world which is divided into blocs, sustained by rigid ideologies, and in which instead of interdependence and solidarity different forms of imperialism hold sway, can only be a world subject to structures of sin. The sum total of the negative factors working against a true awareness of the universal common good, and the need to further it, gives the impression of creating, in persons and institutions, an obstacle which is difficult to overcome.

If the present situation can be attributed to difficulties of various kinds, it is not out of place to speak of "structures of sin," which, as I stated in my Apostolic Exhortation Reconciliatio et Paenitentia, are rooted in personal sin, and thus always linked to the concrete acts of individuals who introduce these structures, consolidate them and make them difficult to remove. And thus they grow stronger, spread, and become the source of other sins, and so influence people's behavior.

"Sin" and "structures of sin" are categories which are seldom applied to the situation of the contemporary world. However, one cannot easily gain a profound understanding of the reality that confronts us unless we give a name to the root of the evils which afflict us.

One can certainly speak of "selfishness" and of "shortsightedness," of "mistaken political calculations" and "imprudent economic decisions." And in each of these evaluations one hears an echo of an ethical and moral nature. Man's condition is such that a more profound analysis of individuals' actions and omissions cannot be achieved without implying, in one way or another, judgments or references of an ethical nature.

This evaluation is in itself positive, especially if it is completely consistent and if it is based on faith in God and on his law, which commands what is good and forbids evil.

In this consists the difference between sociopolitical analysis and formal reference to "sin" and the "structures of sin." According to this latter viewpoint, there enter in the will of the Triune God, his plan for humanity, his justice and his mercy. The God who is rich in mercy, the Redeemer of man, the Lord and giver of life, requires from people clear cut attitudes which express themselves also in actions or omissions toward one's neighbor. We have here a reference to the "second tablet" of the Ten Commandments (cf. Ex 20:12-17; Dt 5:16-21). Not to observe these is to offend God and hurt one's neighbor, and to introduce into the world influences and obstacles which go far beyond the actions and brief life span of an individual. This also involves interference in the process of the development of peoples, the delay or slowness of which must be judged also in this light.

More research material: "The Eucharistic Prayers of the Roman Rite"

I just snagged Enrico Mazza's The Eucharistic Prayers of the Roman Rite for a mere $15 from Loome Theological Books at the International Congress on Medieval Studies at W. Michigan University in Kalamazoo.  This will be excellent research material for Praying the Mass: The Prayers of the Priest.  (Although, to be honest, I'm starting to wonder if I should make this a three-volume series instead of a two-volume series:  The Prayers of the People, The Prayers of the Priest, and The Eucharistic Prayers.  This is not to imply that the Eucharistic Prayers are not proper to the priest, of course, but I am afraid the book on the priest's prayers is going to be a bit too thick — and expensive! — for the average Catholic to consider buying and reading.)

International Congress on Medieval Studies

I'll be in Kalamazoo, Michigan, for the next several days attending the International Congress on Medieval Studies with my wife. These are the papers I'll be attending:

• Thursday
• 36: Word & Image in the Mystical Experience
• Conceiving the End of the World in Word and Image: The Mystical Experience of Saint Malachy and Hildegard of Bingen
• "There is a threeness about you": Medieval Women Visionaries and the Trinitarian Image of God
• Re-cognition of the Holy Child
• String Theory: Layering Text and Image in a Medieval Persian Manuscript
• 63: Basel and Vatican II: Similarities and Differences
• Base and the Post-Vatican II Debate: Between Council and Conciliarism
• Nicholas of Cusa and the Council of Basel: Can the Prodigals Find Their Way Home?
• 143: Holy Women
• (pending)
• 167: Medieval Sources in Pope Benedict XVI
• Benedict XVI's Retrieval of the Concept of Revelation as Found in Saint Bonaventure's Collationes in Hexaemaron
• Unlocking Benedict XVI's Inner Bonaventure
• The End of Times: The Impact of Medieval Sources on Benedict XVI's Eschatalogy
• Friday
• 248: Medieval Fantasy, Alchemy, and Modern Science in Tolkien's Legendarium
• Elvencentrism: "Elven Nature Preserves" in the Works of J.R.R. Tolkien
• "Worlds on Worlds": Tolkien, Lewis, and the Medieval and Modern Theological Implications of Extraterrestrial Life
• Inside Literature: Tolkien's Explorations of the Medieval Genre
• J.R.R. Tolkien and The Battle of Maldon: An Example of "Freer" Verse?
• 315: The Liturgical Office of St. Thomas Becket (Chanted)
• 337: Medieval Sermon Studies II: Cistercian Preaching
• "Each belongs to all and all belong to each": Aelred of Rievaulx and His Sermons for the Feast of Saint Benedict
• Aelred of Rievaulx's Liturgical Sermons for the Feasts of the Blessed Virgin Mary
• Johannine Glorification of Christ in John of Ford's Sermons on the Song of Songs
• Saturday
• 394: The Hobbit (A Roundtable)
• 433: The Psalms
• Allegory and "Grammatica" in Pre-scholastic Psalms Commentaries
• Approaches to the Psalms in Hugh of Saint-Cher, Albert the Great, and Thomas Aquinas
• The ... How Many Senses of Scripture, Now?
• 530: The Apocalypse in the Middle Ages
• Apocalypse Now Y1K: What a Revelation! A Comparative-Critical Literary Analysis of Anglo-Saxon Text Disguised as New Testament Biblical Study
• "Lest he should come unforeseen...": The Antichrist Cycle in the Hortus deliciarum
• "Write them not": The Depiction of Divine Concealment in Anglo-French Apocalypse Manuscripts
• No Need to Worry: Thirty-One Signs That the Antichrist Came in the Fifteenth Century
• Sunday
• 539: Liturgy and Reform in Medieval Europe: The Evidence of Manuscripts
• The Creed at Baptism: Ninth-Century Formation and Controversy in Manuscript Context
• Cathedral Liturgy in High Medieval Saxony: The Example of Minden
• Liturgical Reform in Medieval Manuscripts from Halberstadt

I take copious notes on my laptop.

Oh, and there will be daily Mass and Vespers, and many open bar receptions. I consider this a vacation. :)

Interview on WFJS

Here is the audio clip (transcript to follow) of my radio interview with Jim Manfredonia and his wife Cheryl on WFJS 1260-AM, my local Catholic radio station.  This interview happened during the Catholic radio-thon, on Thursday, April 15th. (The station's initials are for Servant of God Archbishop Fulton J. Sheen.)

Here's the MP3 (42:13, 38.6 MB):

Transcript of Jeffrey Pinyan’s Interview
on WFJS 1260-AM Domestic Church Radio, April 15, 2010
(pending)