Further reflections on priest as icon of Christ

 When considering the posture of the priest in the Eucharist it occurs to me that he must be seen in the context of the other symbols of Christ within the space. The following reflection is not rigorously academic as I have not bothered with footnotes. Readers will however recognize many of the references from Vatican II and elsewhere.

The starting point is the presences of Christ in the liturgy. Jesus is present in the Word, the priest, the Blessed Sacrament and the people as well as in the sacrament. It is Christ who baptizes, confirms, forgives sins, office the sacrifice, etc. It is a given, therefore, that the priest does not act in his own name or for his own purposes, He is obedient to the law by enacting the liturgy according to the texts and actions given him by the Church. His personal sanctity is not relevant for the validity of the sacramental action, although his sinfulness can impede the effectiveness of the sacrament due to scandal. Hence the formulation ex opere operato which prevents us from lapsing into the heresy of Donatism, as condemned by St Augustine. 

Acting in persona Christi capitis, in the person of Christ the head, the priest represents the person of Christ in the liturgy which is different not just in degree but in essence. The reality of the People of God is given expression in the images of the Mystical Body of Christ and the Bride of Christ. Therefore, he is not seen in isolation just as the head is part of the body and the bride is inextricably joined to the groom. The priest should therefore celebrate the Mass at least one member of the faithful present. This would have been the case in the pre-conciliar liturgy as the server would always be present to respond to the prayers on behalf of the people. 

When we consider the Holy Eucharist we also need to note that it has three aspects, according to Pope St John Paul II, those of: sacrifice-sacrament, presence-sacrament and communion-sacrament. I think these aspects coincide with crucifix, tabernacle and altar. In the traditional arrangement of churches, even after Vatican II, these symbols relate to each other with the altar in front with the crucifix on the wall behind it and the tabernacle located beneath or near to it. This is not a juxtaposition of symbols - it happens to be one symbol. The priest is then located, during the Eucharistic Prayer in the midst of these.

In addition to the crucifix on the wall there is for some an altar crucifix which faces towards the priest as he presides at Mass. Some see this as purely "devotional." I disagree, as I see the altar crucifix sending a message to both the priest and the congregation that the people and the priest are both facing liturgical east which is towards the Cross. We also need to be mindful that the Eucharistic Prayer is prayed to the Father and not to the congregation. The Mass goers are joined with the priest -they are not prayed to and they are not praying to him!

Having mentioned all of this, we can then look at the priest as he celebrates the Eucharistic Prayer with arms extended. To me there are two relevant postures. the first is the classic orans position with arms directed slightly forward, elbows bent, with hands separated and palms almost facing upwards. This is the classic Jewish stance of prayer. It can also be used to gesture towards the people inviting their participation in the prayer. The second position is with arms lifted to the side of the priest, elbows bent with wrists and palms facing the people. This is the image of a man crucified with his wrists attached to the cross beam, yet there is no cross.

The image of the crucifix is the image of Christ crucified but the image of the priest standing with arms in the crucifixion position is that of the Risen Christ, victor over sin and death: "Then I saw between the throne and the four living creatures and among the elders a Lamb standing as if it had been slaughtered..." (Rev 5: 6). We can also think of Moses holding out his arms in battle against the Amalekites: "Aaron and Hur held up his (Moses') hands, one on one side, and the other on the other side; so his hands were steady until the sun had set," (Ex 17: 12) We can see in this image, with the crucifix as the backdrop, an image of the risen Christ leading his people using the person of the priest. In some ways it can be seen as an Ascension moment because the people will, after the conclusion of the eucharistic action, dismissed to continue the work of the Master: "While he (Jesus) was going and they were gazing up toward heaven, suddenly two men in white robes stood by them, 'Men of Galilee, why do you stand looking up toward heaven? The Jesus, who has been taken up from you into heaven, will come in the same way as you saw him go into heaven'." (Acts 1: 10-11) The sacrament of the Eucharist is indeed sacrifice, presence and communion but also within the action of the Mass, ascension.

As a result, the priest ensures that the presence of Christ is the Eucharist is, in fact, a dynamic one. We are not stranded on Good Friday, rather we look forward also to the Second Coming of our Lord that fills us with expectation and hope, while we endure this "valley of tears." We can hear this in the embolism prayer after the Our Father: "Deliver us, Lord, we pray, from every evil, graciously grant peace in our days, that, by the help of your mercy, we may be always free from sin and safe from all distress, as we await the blessed hope and the coming of our Saviour, Jesus Christ." As a pilgrim people the congregation has before their eyes the image of victory over sin and death to draw them closer to the heavenly Father.

 

23rd Sunday in Ordinary Time

 Jesus tells his disciples: "For where two or three are gathered in my name, I am there among them." (Mt 18: 20) It is clear from his ministry that Jesus liked small numbers. He sent out the Twelve (Mk 6: 7) and later other disciples (Lk 10: 1) in pairs to proclaim the Kingdom. Jesus takes three apostles, Peter James and John with him on two occasions, the Transfiguration (Mt 17: 1) and in the Garden of Gethsemane (Mt 26: 37). The promise of the resurrected Lord is: "And remember, I am with you always, to the end of the age" (Mt 28: 20). The Lord is not absent. He is with them in their mission: "And they went out and proclaimed the good news everywhere, while the Lord worked with them and confirmed the message by the signs that accompanied it." (Mk 16: 20) In the Book of Acts Peter heals not in his own name but in the name of Jesus: "I have no silver or gold, but what I have I give you; in the name of Jesus Christ of Nazareth, stand up and walk." (Acts 3: 6) As it was for the first disciples, so it is for us. When we gather in the Lord's name and obedient to his will, we can be assured that he will guide us through the Holy Spirit to continue the mission of the Kingdom and ultimately receive its reward.

Our Lady,Queen and Mother cf. Queenship of the Blessed Virgin Mary

 I noticed recently that there was a diversity of description of the Memorial which occurs on the eighth day after the Solemnity of the Assumption of the BVM. In the Divine Office it is described as "Our Lady, Queen and Mother" while in the Roman Missal the title given is "The Queenship of Mary." The significance of this is perhaps incidental since, in the Collect, we pray: "O God, who made the Mother of your Son to be our Mother and our Queen, graciously grant that, sustained by her intercession, we may attain in the heavenly Kingdom the glory promised to your children." Nevertheless, this difference has prompted me to reflect on the significance of our Lady under those respective titles.

Occurring eight days after the Assumption of the BVM the Memorial teases out the significance of that mystery. We see a similar dynamic in the Octave Masses after Christmas - Mary Mother of God and Easter Sunday - Divine Mercy Sunday. On each occasion the former teaches us of the event itself, and the latter speaks of the implications of the feast for us. As we heard in the Collect for the Queenship of Mary the glory of the Assumption is also held out to us. We hope and pray to become as Our Lady is. The dual title of Queen and Mother connect this feast day with other liturgical feasts so that we can deepen our insight and appreciation of the present mystery. In terms of Queen, we can look at: Our Lady, Help of Christians, the Immaculate Heart of the BVM, Our Lady of Mount Carmel, the Assumption of the BVM, the Nativity of the BVM, the Most Holy Name of Mary, Our Lady of the Rosary, the Presentation of the Blessed Virgin Mary and the Immaculate Conception; in terms of Mother, we can look at: Mary, the Holy Mother of God, The Presentation of the Lord, the Annunciation of the Lord and Mary, Mother of the Church. Some feasts reflect both aspects such as Our Lady of Guadalupe, Our Lady of Lourdes and Our Lady of Fatima.

When we contemplate of our Lady as Queen, I propose, we understand her in the glory realized in her glorious Assumption and her coronation as Queen of Heaven, as we pray in the last two glorious mysteries of the rosary. Her queenship is prophesied at the Annunciation when the angel Gabriel tells her: "And now, you will conceive in your womb and bear a son, and you will name him Jesus. he will be great, and will be called the Son of Most High, and the Lord God will give him the throne of his ancestor David. he will reign over the house of Jacob forever, and of his kingdom there will be no end." (Lk 1: 31-33) The glory is depicted in the last book of the Bible: "A great portent appeared in heaven: a woman clothed with the sun, with the moon under her feet, and on her head a crown of twelve stars." (Rev 12: 1) This is similar to the image imprinted on the tilma of Our Lady of Guadalupe. The Queenship of Our Lady is intimately connected with her motherhood since: "She was pregnant and was crying out in birth pangs, in the agony of giving birth." (Rev 12: 2) Nevertheless, this aspect stresses how God raises her up and gives her the highest place in his heavenly kingdom: "... for he has looked with favor on the lowliness of his servant. Surely, from now on all generations will call me blessed; for the Mighty One has done great things for me, and holy is his name" (Lk 1: 48-49) and "blessed is she who believed there would be a fulfillment of what was spoken to her by the Lord" (Lk 1: 45).

When we contemplate Our Lady as Mother, we can understand her suffering, as well as moments of uncertainty or confusion: "... and a sword will pierce your own soul too" (Lk 2: 35), "Child, why have you treated us like this? Look, your father and I have been searching for you in great anxiety" (Lk 2: 48), "Then his mother and his brothers came to him, but they could reach him because of the crowd" (Lk 8: 19), "His mother said to the servants, 'Do whatever he tells you' " (Jn 2: 5), and "When Jesus saw his mother and the disciples whom he loved standing beside her, he said to his mother, 'Woman, here is your son.' Then he said to the disciples, 'Here is your mother'." (Jn 19: 25-27) 

The last reference is important in helping us to understand the connection between suffering and glory. The Entrance Antiphon for the Memorial is derived from Psalm 45: "... at your right hand stands the queen in gold of Ophir" (Ps 45: 9) This reminds us that the queen in question is not the spouse of the king but is, in fact, his mother. However, we know from the trial of Jesus in front of Pilate that: "My kingdom is not from this world. If my kingdom were from this world, my followers would be fighting to keep me from being handed over to the Jews" (Jn 18: 36). Thus, Jesus, enthroned on the Cross and crowned with thorns, has his mother stand at his right side at the foot of the Cross, arrayed in sorrow. The prophecy of Simeon is thereby fulfilled. It is only through the Resurrection of her Son that Our Lady will find her own prophecy fulfilled from the Magnificat: "He has shown strength with his arm; he has scattered the proud in the thoughts of their hearts. he has brought down the powerful from their thrones and lifted up the lowly; he has filled the hungry with good things" (Lk 1: 51-55) The story concludes, in eternity, as the mother, united with her Son, joins him in his risen glory and is arrayed in gold, seated at his right hand. We can now more clearly see the contrast between the first Eve and the second. The first Eve started in Paradise and through disobedience ends in exile and disgrace, while the second, begins in lowliness and humility, and through obedience, ends in glory and majesty.

What about us? What about the Church? We can be mindful of the Psalm 45: "The princess is decked in her chamber with gold-woven robes; in many coloured robes she is led to the king; behind her the virgins, her companions, follow." (Ps 45: 12-15) This psalm which is described as an "Ode for a Royal Wedding" can be applied to the Church, which is presented to Christ, the Bridegroom and heavenly King. The relationship between the Church and Christ is described by St Paul as an analogue to marriage: "This is a great mystery, and I am applying it to Christ, and the church." (Eph 5: 32) St Paul is anxious to present the bride Church to her heavenly husband: "... Christ loved the church and gave himself up for her, in order to make her holy by cleansing her with the washing of water by the word, so as to present the church to himself in splendor without a spot or wrinkle or anything of the kind - yes, so that she may be holy and without blemish." (Eph 5: 25-27) This state of affairs will only come in the heavenly realms: "For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed will be death" (1 Cor 15: 25-26). That is, when the bride, which is the Church, will be presented to the heavenly bridegroom in the fulfillment of God's plan of salvation: "Then I saw a new heaven and a new earth; for the first heaven and the first earth had passed away, and the sea was no more. And I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride for her husband" (Rev 21: 1-2) and: "Then one of the seven angels who had the seven bowls full of the seven last plagues came and said to me, 'Come I will show you the bride, the wife of the Lamb'....'." (Rev 21: 9)

My conclusion is that we can only understand the mystery of our Blessed Mother if we contemplate her as Queen and Mother and do so in the context of the Church. The preface from the Solemnity of the Assumption sums this up admirably: "For today the Virgin Mother of God was assumed into heaven as the beginning and image of the Church's coming to perfection and a sign of sure hope and comfort to your pilgrim people; rightly you would not allow her to see the corruption of the tomb since from her own body she marvelously brought forth your incarnate Son, the Author of all life."

 

    

22nd Sunday in Ordinary Time

 Jesus responds to Peter's remonstrations: "Get behind me, Satan! You are a stumbling block to me; for you are setting your mind not on divine things but on human things." (Mt 16: 23) What does it mean to be a "stumbling block"? In Ezekiel we read: "Certain elders of Israel came to me (Ezekiel) and sat down before me. And the word of the Lord came to me: Mortal, these men have taken their idols into their hearts, and placed their iniquity as a stumbling block before them; shall I let myself be consulted by them?" (Ez 14: 1-3) Perhaps we can use this text to understand how Peter's objection to the Passion, reasonable on the face of it, is actually to have taken an idol into his heart. The idol is worldly glory and success. The error is to think that the glory of the resurrection can be achieved without suffering. Other responses to the Passion are equally wrong and also involve Peter - denial of Jesus: "Truly I tell you, this very night, before the cock crows, you will deny me three times" (Mt 26: 34) and, falling asleep to the challenge of staying with the Lord in his hour of need: "So, could you not stay awake with me one hour? Stay awake and pray that you may not come into the time of trial; the spirit indeed is willing, but the flesh is weak." (Mt 26: 40-41)

Sin, Death and the Assumption of the BVM

 In the Book of Genesis God tells Adam: "You may freely eat of every tree of the garden; but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you will die" (Gen 2: 16-17) This instruction is reported, by Eve, to the serpent: "God said, 'You shall not eat of the fruit of the tree that is in the middle of the garden, nor shall you touch it, or you shall die'." (Gen 4: 3) There does seem to be some uncertainty here as to whether eating of the fruit will cause instantaneous death or merely in the future. It is possible that there is a translation issue due to the verbal constructions of Hebrew which, I am told, does not have a dedicated future tense. This leads to the prophetic present where a meaning can be both in the present and referring to the future, e.g. "Look, the young woman (Gk virgin) is with child and shall bear a son, and you will name him Immanuel." (Is 7: 14). In any event the serpent replies, calling God a liar: "You will not die." (Gen 3: 4) Yet Adam does die, even though it is at the age of nine hundred years (Gen 5: 5). There is no biblical record of when Eve died.

It is clear, from the biblical account, that the Fall has implications both physically and spiritually for the couple who have eaten of the forbidden fruit. To Eve: "I will greatly increase your pangs in childbearing; in pain you shall bring forth children, yet your desire shall be for your husband, and he shall rule over you." (Gen 3: 16) To Adam God says: "... cursed is the ground because of you; in toil you shall eat of it all the days of your life; thorns and thistles it shall bring forth for you and you shall eat the plants of the field. By the sweat of your face you shall eat bread until you return to the ground, for out of it you were taken; you are dust and to dust you shall return." (Gen 3: 17-18) The phenomenon of death is brought about through sin: "Therefore, just as sin came into the world though one man, and death came through sin, and so death spread to all because all have sinned..." (Rm 5: 12) Paul also tells us that the end of sin is death: "For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord." (Rm 6: 22)

Our Lady, the Church tells us as dogma and she testifies to herself in her apparitions to St Bernadette at Lourdes, is the Immaculate Conception. She was not affected by Original Sin and consequently not subject to the curses brought about through that act of disobedience. As a result, her ability to respond obediently to God's will for her was not impeded by the weakening of the will and the distortion of the intellect, brought about by Original Sin and continuing in concupiscence for those who are baptized. It means that she is not affected by death in the same way that the rest of the human race is. Hence, the Eastern Churches talk about the Dormition of Our Lady since she fell asleep. She did not die in the sense that we know it with the dissolution of the body and separation of body from soul.

Born from the womb of the Immaculate Conception and conceived by the Holy Spirit, Jesus was also not affected by Original Sin, which is hereditary. Nevertheless, he is fully human: "For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who in every respect has been tested as we are, yet without sin." (4: 15) It is through him that the curse of unending death is overturned: "For since death came through a human being, the resurrection of the dead has also come through a human being; for as all die in Adam, so will all be made alive in Christ." (1 Cor 15: 21-22) It is on account of his resurrection that we long to be freed from the sentence of death and corruption brought about through sin: "... for the creation was subjected to futility, not of its own will but by the will of the one who subjected it, in hope that the creation itself will be set free from its bondage to decay and will obtain the glory of the children on God." (1 Cor 8: 20-22).

Our Lady was not only free of Original Sin but in her obedience to God she was free from personal sin. She is Immaculate in her conception and in her personal conduct. This is all brought about through the plan and grace of God. however, her freedom remained. Her "fiat" - "Here am I, the servant of the Lord; let it be with me according to your word" (Lk 1: 38) - is a constitutive element of the life of the Church. In her person she serves, as the Preface for the Assumption states: "... as the beginning and image of your Church's coming to perfection." Her glorification, body and spirit, we pray will also be ours as a fulfilment of God's salvific plan: "We know that all things work together for good for those who love God, who are called according to his purpose. For those whom he foreknew he also predestined to be confirmed to the image of his Son, in order that he might be the firstborn within a large family. And those whom he predestined he also called; and those whom he called he also justified; and those whom he justified he also glorified." (Rom 8: 28-30) 

What else can we say of the Assumption of Our Lady? What does this glorification look like? St Paul reassures the Thessalonians that all of the faithful will ultimately be joined with the Lord in a resurrected state whether they are alive or dead when he returns in glory: "For the Lord himself, with a cry of command, with the archangel's call and with the sound of God's trumpet, will descend from heaven, and the dead in Christ will rise first. Then we who are alive, who are left, will be caught up in the clouds together with them to meet the Lord in the air, and so we will be with the Lord forever." (1 Thess 4: 16-17) In my opinion, if we look at the Shroud of Turin, we can see how the body, wrapped in the linen cloth, de-materialized leaving behind the three-dimensional image left on the tendrils of the linen. If Our Lady had been wrapped in a linen cloth after she "fell asleep" we would have similar artifact with her image imprinted on it in a three-dimensional photographic negative. She experienced this grace, to share fully in the resurrection, on account of her sinless state which precluded the consequences of physical death. Thus, crowned as Queen of Heaven, the lowly "handmaid of the Lord" is able to intercede for all those of her children in the Church who call upon her, asking for her aid.

21st Sunday in Ordinary Time

 Today we hear one of the most celebrated episodes in the Gospel of Matthew - the confession of faith by Simon son of Jonah, the fisherman, henceforth known as Peter, (Gk. Cephas). My attention, on this occasion, is drawn to Jesus' question: "Who do people say that the 'Son of Man' is?" (Mt 16: 13) The Son of Man is not just a way of saying "human being" it also refers to a reference in Daniel 7: 13-14. This figure is portrayed coming on the clouds of heaven into the presence of God. He is glorious: "To him was given dominion and glory and kingship, that all peoples, nations, and languages should serve him..." (Dan 7: 14) It is also an expression used 80 times in the Gospels, largely as a self-refence by Jesus. At this point it is ambiguous as to who is in question. The disciples respond by reporting a range of opinions currently in circulation, we expect, about Jesus. The next question is more direct: "But who do you say that I am" (Mt 16: 15) Simon takes the bait: "You are the Messiah, the Son of the living God." (Mt 16: 17) Taking a sneak peek at the Gospel for next week Jesus is preparing the disciples for the fact that his fate, in the short term, will be anything but glorious. Jesus appears to make a distinction between himself and the Son of Man in Daniel. There will be no glory without the cross. Likewise, for us as missionary disciples, there will be no glory without suffering: "A disciple is not above the teacher, nor a slave above the master; it is enough for the disciple to be like the teacher, and the slave like the master. If they have called the master of the house Beelzebul, how much more will they malign those of his household!" (Mt 10: 24-25) 

  

Priest as MC vs Priest as Icon of Christ

 Subsequent to the visit of Fr Paul Turner to New Zealand there has been occasion for me to reflect on what it means to be a priest presiding at Mass. A priest friend of mine pointed out that we had been accustomed, consciously or otherwise, to think of the priest acting as Master of Ceremonies (MC) at the Mass whereas now we need to think of the priest differently. 

First of all, what does an MC do? The MC ensures continuity of the ceremony or ritual. He or she engages with the audience or congregation to explain what is happening or the format of what will happen. This has the aim of maintaining the involvement and interest of those present. A priest, who usually has a microphone, will not only lead prayers, explain the significance of what is happening, lead the singing, prompt posture changes, tell ministers to come forward to do their ministry, announce notices, and provide continuity through little interventions that helps the liturgy to flow. At worst he will act like some game show announcer who constantly makes quips and jokes the keep everyone cheerful. When there are situations involving school children or a predominantly non-Catholic congregation, such as at a funeral with many non-believers present, the priest can be drawn into this function.

However, when we get inside the liturgy of the Mass this should not be the case. Those who are gathered are a priestly people. Everyone has a role to play, according to their function as either ordinary or extraordinary ministers, as well as the roles proper to the people, whether lay or consecrated. They know the liturgy and do not need, as a rule, to be prompted or to have the liturgy explained to them. If prompts are required, in terms of posture or as instructions for the people such as at the Sign of Peace and the Dismissal, these are done by the deacon. If the priest does these roles, in the absence of a deacon, the action does not lose its nature. For example, the priest when he proclaims the gospel, which is a task proper of the deacon, he keeps his hands closed. Furthermore, the homily is intended to break open the Word of God not to have the predominant intention of entertainment or education.

What then is the role of the priest? In a technical sense, he acts "in persona Christi capitis" (in the person of Christ the Head) such that the people are acting as the members of the same Body of Christ. When he presides, it is the priest who prays with hands extended. Sometimes this is referred to as the orans position. What does this position signify? We are not told. Is it the position used by the Jews in the time of Christ as they stood in prayer? Is it the movement of the priest in the Mass in the extraordinary form under the 1962 Missal?

For me, in my opinion, it depends on what is being said. If it is an address to the people, such as "The Lord be with you" it is different to when the Collect is being said or the Post Communion Prayer being prayed. The difference can be noted in the dialogue prior to the Preface to the Eucharistic Prayer. The General Instruction to the Roman Missal (GIRM) states: "The priest calls upon the people to lift up their hearts towards the Lord in prayer and thanksgiving; he associates the people with himself in the Prayer that he addresses to the Father through Jesus Christ in the Holy Spirit." (GIRM, 78) 

The instructions for the dialogue in the ordinary form differ from the extraordinary form. In the latter the priest, facing towards the altar, therefore facing East together with the people, place his hands on the altar, for "The Lord be with you," elevate his hands at "Lift up your hearts," before making a slight arc and joining his hands at his breast at the words "Let us give thanks to the Lord our God." he then extends his hands to pray the preface. In the ordinary form, facing the people, the priest says the same words, in the vernacular, with the actions: Extending his hands, say... The Priest raising his hands, continues... The Priest, with hands extended, adds...."  (ICEL Instruction on the Preface Dialogue). I read it this way: the first extension of hands is an opening of the arms towards the people with the palms of the hand directed towards them, the second movement, with palms facing upward, elevates the hands, the third movement, pulls the arms of the priest back extending them on either side of the body with palms (and wrists) facing the people. This position, if made as I indicate, is slightly uncomfortable but I think that is the point given the stress placed on a body in the cruciform position.

The posture at this point is the same as for the Collect, the Eucharistic Prayer and the Prayer after Communion. it is a posture of Christ crucified but also risen. We can also think of the Ascension as the risen Christ goes up in glory. The earthly liturgy rehearses the heavenly liturgy from Revelation 4: 1 - 5: 14 and the priest, representing Christ is the "Lamb standing as if it had been slaughtered." (Rev 5: 6) Tertullian speaks of the orans posture of the Christian as imitating the crucified Christ. Thus, the priest within the action of the Eucharistic liturgy is not an MC but an icon of Christ who offers prayers to his heavenly Father. The focus of the priest is not on organizing the people. His actions and words are to invite them to join with him the prayer that he is making the Father. Ultimately, the extraordinary form and ordinary form pray is the same but the theology of the People of God more explicitly invites the participation of the people and joins them to the priest who is but one of the presences of Christ in the liturgy along with the people, the Word and the Blessed Sacrament.

When is the birthday of the Church?

I have noticed that people tend to speak of the "birthday of the Church" at Pentecost? However, is this the case? In the Roman Missal the preface for the feast day uses the expression: "as the Church came to birth" rather than "was born." This speaks to me of the idea that the Church is being born in an ongoing manner, as new members are added through baptism. It can also take into account the pre-existence of the Church in the Second Person of the Holy Trinity and to be in line with Jesus Christ being the same yesterday, today and forever (Heb 13: 8). 

Furthermore, when we think of Our Lord, his birth is when, as it states in the creed, "he became man." This is not the case for the Church. In fact, with Pentecost it can be said that "she came to birth in the Spirit." As the Second Eve she finds her origin from the side of Christ and is joined to him in a common life "consortium totius vitae" as the Bride of Christ sharing in his ministry, Proverbs 31: 10-31 and Ephesians 5: 22-33, and is being continually renewed in time.

A suitable text for this idea might be: "The first man was from the earth, a man of dust; the second man is from heaven. As was the man of dust, so are those who are of the dust; and as is the man of heaven, so are those who are of heaven. Just as we have borne the image of the man of dust, we will also bear the image of the man of heaven." (1 Cor 15: 47-49)

This sense of becoming is also evident in the preface for the Solemnity of the Assumption of the Blessed Virgin Mary. We read there: "For today the Virgin Mother of God was assumed into heaven as the beginning and image of your Church's coming to perfection...". The Church is a "work in progress." She sees in Our Lady the fulfilment of what she will become when, as we read in Lumen Gentium, 2:

He (God) planned to assemble in the holy Church all those who would believe in Christ. Already from the beginning of the world the foreshadowing of the Church took place. It was prepared in a remarkable way throughout the history of the people of Israel and by means of the Old Covenant. In the present era of time the Church was constituted and, by the outpouring of the Spirit, was made manifest. at the end of time it will gloriously achieve completion, when, as we read in the Fathers, all the just, from Adam and "from Abel, the just one, to the last of the elect," will be gathered together with the father in the universal Church.

The danger of people contemplating the Church as being "born" or having a "birthday" is that they are going to fixate on the institution of the Church by the Lord in time as a solely historical event to which they are the heirs. The anamnesis of the Eucharist and Pentecost is a present reality which challenges the disciples to actualize the life giving action of the exitus and reditus of the Holy Trinity in their own time as you described in the perichoresis. 

Since the Eucharist is the memorial of the whole of Christ so too the life and nature of the Church embodies, albeit deficiently in her members, that reality. To this end the story and doctrine regarding Our Lady is the only true picture of what God wants for the Church as a whole. The feast of the Assumption can be seen as a Pentecostal event as lowly Miriam of Nazareth, through the power of her Son's resurrection, shares fully in his victory through the Holy Spirit. She realizes the destination of her humble faith by being crowned Queen of heaven and earth. Pentecost has approximately one hundred and twenty fearful and lowly individuals, transformed and infused by the Holy Spirit, to become a sign and sacrament of God's salvific power manifested in a community, the People of God, recreated perennially by Baptism and the Eucharist.

Feast of the Assumption of the BVM

 The Marian dogmas of the Immaculate Conception of the Blessed Virgin Mary (BVM) from 1854 and the Assumption of the BVM in 1950 are the only times that popes have used their power to declare infallible doctrine. Catholics are required to give their consent to these doctrines as being an objective and constitutive part of the Catholic faith. Many non-Catholics will not even have heard of these things. Yet, these doctrines speak of profound truths regarding the person also known amongst her other titles as Mary of Nazareth, most likely a teenager, living in Nazareth from sometime before 4BC. She exclaims: "Surely, from now on all generations will call me blessed; for the Mighty One has done great things for me" (Lk 1: 48-49) and indeed, on this patronal feast of New Zealand, we do call her blessed. Pope Pius XII summed up the mystery in this way: "Hence the revered Mother of God, from all eternity joined in a hidden way with Jesus Christ in one and the same decree of predestination, immaculate in her conception, a most perfect virgin in her divine motherhood, the noble associate of the divine Redeemer who has won a complete triumph over sin and its consequences, finally obtained, as the supreme culmination of her privileges, that she should be preserved free from the corruption of the tomb and that, like her own Son, having overcome death, she might be taken up body and soul to the glory of heaven where, as Queen, she sits in splendour at the right hand of her Son, the immortal King of the Ages." (Munificentissimus Deus, 40)

20th Sunday in Ordinary Time

 The episode we hear today is found only in the Gospels of Mark and Matthew. Furthermore, it is only in Matthew that the Lord says: "I was sent only to the lost sheep of the house of Israel." (Mt 15: 24) I think that the Matthean community needed to hear this message. As a mixed community of Gentiles and Jews, which is apparent from elsewhere in the Gospel, the revolutionary idea that both Jews and Gentiles could be united as Christians in the new Law, based not on Moses but on the Sermon on the Mount, was a challenge. As we heard last week St Paul was mindful of the priority of the Jews in the history of salvation: "They are the Israelites, and to them belong the adoption, the glory, the covenants, the giving of the law, the worship, and the promises, to them belong the patriarchs, and from them, according to the flesh, comes the Messiah..." (Rm 9: 4-5) It remains that the offer of Christ is available to them, as we hear in the Solemn Intercessions on Good Friday: "let us pray also for the Jewish people, to whom the Lord our God spoke first... graciously hear the prayers of your Church, the people you first made your own may attain the fulness of redemption." The woman begs: "Have mercy on me, Lord, Son of David; my daughter tis tormented by a demon... Lord, help me." (Mt 15: 22 and 25) To the Jews, Jesus acknowledges their ancient Covenant: "It is not fair to take the children's food and throw it to the dogs" (Mt 15:26) while to the Gentiles the Lord responds to their faith: "Woman, great is your faith! Let it be done for you as you wish." (Mt 15: 28)

Instructions for Laity Attending Mass

 

A Priestly People – Participation in the Mass 

In Preface I of the Eucharist for Sundays in Ordinary Time we hear:

For through the paschal Mystery, he (Jesus) accomplished the marvelous deed, by which he freed us from the yoke of sin and death, summoning us to the glory of being now called a chosen race, a royal priesthood, a holy nation, a people for your own possession, to proclaim everywhere your mighty works, for you have called us out of darkness into your own wonderful light.

Recently Fr Paul Turner, an expert in the liturgy, came to speak to the clergy of the Palmerston North Diocese about how best to preside at Mass. His clarification of the liturgy has implications for everyone as they participate in the holy sacrifice, which is the Mass. To this end I provide an instruction to assist Mass attendees in their understanding and participation in the Mass. The laity are truly a priestly people and need to fully participate in the Mass according to their priestly dignity, founded in baptism and confirmation.

1.  Baptismal Dignity

Our participation at Mass is an obligation and privilege given through baptism and confirmation. It strengthens our communion as Catholics gathered in “one Lord, one faith, one baptism.” Those who are baptized cannot participate in ministries. They should not do readings, prayers of the faithful, take up gifts at the offertory, act as altar servers or, in fact, pray the prayers of the Mass. It is only through baptism that we can cry out “Our Father.”

Those who are baptized but are not in full communion with the Catholic Church can perform some roles related to the ministry of the Word since we share it with them. They are not permitted, as a rule, to participate in those actions and roles associated with the Holy Eucharist since the unity asked of us by the Lord (see Jn 17: 21) is yet to be perfected. Bishops, priests, deacons, minsters and congregation members all have their own function and way of participating which has its own standing which should be respected.

This aspect of the liturgy needs some nuance when schools and colleges are involved. Nevertheless, baptism is a crucial aspect of our Catholic life which his implications in how we participate in the worship of the Church.

2.   Unity of Posture

Unity of posture speaks of the unity of the People of God. It is obvious that all cannot stand or kneel the same due to their health or stage of life. Nevertheless, as a rule, everyone should strive for unity, according to the instructions given in the liturgy and the laws of the Church. This does not mean our participation is to be mechanical as we realize our need to embody the truths we speak and hear.

3.   Preparation before Mass

As a priestly people, the baptized are required to be present for the whole of the celebration. Parishioners are urged to strive to be on time for Mass so that they can prayerfully prepare themselves for the liturgy. This is best done in a prayerful silence in the main body of the church. Those wishing to converse with others are best to do this outside or in the gathering area which is designed for this purpose. All Mass attendees, even if they arrive late, should be in the main body of the church to be united in the one Body of Christ. Fasting at least one hour before Mass can prepare us for the sacrament and make us mindful of the holiness of the gathering.

4.   Processions

The procession at the start of Mass is representative of the congregation as a pilgrim people. Processing with dignity, ministers, servers and clergy arrive at the sanctuary. They perform a profound bow together with the priest. Those holding candles and processional crosses do not need to bow at this point or genuflect if there is a tabernacle in the sanctuary. Throughout the Mass anyone coming forward to perform a ministry bows to the altar or, in the case of the servers, when they interact with the priest. The tabernacle is not acknowledged again until the conclusion of Mass.

5.  Posture throughout Mass

Throughout the celebration posture is governed, as a rule, by a Deacon although in his absence the priest will act. In general, Mass attendees should be aware of the required posture and act accordingly. When the presider stands, including when incense is used, all should stand and not wait until the deacon is in front of them. The invocation, “Let us pray” is not an instruction to stand. Rather, it invites us to pray as the words indicate. The posture for the Eucharistic Prayer, in the Diocese of Palmerston North, will be finalized by Bishop John Adams at the conclusion of the consultative process.

6.  Liturgy of the Word

The First and Second Readings, along with the Psalm, belong to the laity. The Gospel is proper to the clergy, especially deacons, as well as the homily. Readers bow to the altar as they come forward to proclaim the Word. All actions take place with suitable dignity and pace so that everyone understands what is proclaimed. Readers, along with Extraordinary Ministers of Holy Communion, need to be mindful that their attire is suitable to their role even when deputed at late notice. The Alleluia or Gospel Acclamation is always sung otherwise it is omitted,

7.  Mass Parts

The parts of the Mass require the congregation to manifest their priestly dignity, in their baptism, and participation in the Eucharistic sacrifice. They need to be ready to speak from the start of prayers after the introduction given by the priest, “I confess…”, “I believe” and “Our Father” although it is traditional for the presider to initiate the Gloria. The “Holy, holy,” “Acclamation of Faith,” “Great Amen,” “Embolism” after the Our Father, and “Lamb of God” belong to the people and should not be led or spoken by the presider. If required, however, he may prompt the Acclamation of Faith to identify the option all can use.

8.  Silence

Silences are important throughout the Mass. They can take place after the readings, Gospel and homily, and after Holy Communion. The are times for prayer and reflection on what has just been received or done. Ministers or musicians should not pre-empt or prompt the presider but wait until he stands or indicates by other means that the next element of the liturgy can proceed.

9.  Holy Communion

Extraordinary Ministers of Holy Communion should not approach the altar as if they were concelebrants. To this end, they need to stand on the side or the foot of the sanctuary, rather than directly behind the altar alongside the deacon or concelebrants. It is appropriate for everyone to receive the Holy Eucharist under both species to reflect the banquet nature of the Mass and the fulness of the symbol. Holy Communion should be received from the altar by those who are present to that sacrifice. It should not be received, as a rule, from the tabernacle. 

1  Reception of Holy Communion

Priests take Holy Communion while others receive it. Only the ordained can communicate by intinction, when they dip the Host in the Precious Blood. Dipping the Host is not permitted by laity. They consume the Host as soon as it is handed to them. Extraordinary Ministers cannot depute one another with chalices or bowls. The posture and mode of reception of Holy Communion is up to the communicant. The standard means is standing and on the hand. This applies also to whether the communicant receives under or both kinds. Extraordinary Ministers say to those who come forward, who are not receiving Holy Communion, the invocation “Peace be with you.”

11 Conclusion of Mass

The people stand when the priest stands. They should not need to use “Let us pray” as a prompt. Notices should be kept short as the people remain standing. Sometimes, there may be longer speeches or presentations which will require for everyone to resume their seats. The presider venerates the altar and the other ministers process out with him after bowing to the altar. Once the recessional hymn is concluded it is helpful for people to depart without too much conversation so that those who are praying in thanksgiving can do so.

 

Feast of the Transfiguration

 It piques my interest that it is only in the Gospel of Matthew that we hear: "... and his face shone like the sun, and his clothes became dazzling white." (Mt 17: 2) In Mark we read: "... his clothes became dazzling white" (Mk 9: 3) and in Luke: "... the appearance of his face changed, and his clothes became dazzling white." (Lk 9: 28) The reference in Matthew, I propose, is connected to a theme of the Gospel with Jesus as the new Moses. Organized into five "books" Matthew's gospel has Jesus handing down the new law from the Mount of Beatitudes. This is the new Law for a new people established by his sacrifice on the cross where his divine Sonship is revealed: "Now when the centurion and those with him, who were keeping watch over Jesus, saw the earthquake and what took place, they were terrified and said, 'Truly this man was God's Son'. " (Mt 27: 54) 

Paul makes the comparison also between Moses and Jesus: "Now if the ministry of death, chiseled in letters on stone tablets, came in glory so that the people of Israel could not gaze at Moses' face, a glory now set aside, how much more will the ministry of the Spirit come in glory?" (2 Cor 3: 7-8) For Paul the veil over Moses face is that of the Law and it is this veil that remains to blind the Jews to the divinity of Jesus, revealed in the resurrection: "But their minds were hardened. Indeed, so to this very day, when they hear the reading of the old covenant, the same veil is still there, since only in Christ is it set aside. Indeed, to this very day whenever Moses is read, a veil lies over their minds, but when one turns to the Lord; the veil is removed." (2 Cor 3: 14-16) For Matthew, the Law is fulfilled in Jesus: "Do not think I have come to abolish the law or the prophets; I have come not to abolish but to fulfil." (Mt 5: 17)

The Transfiguration of Jesus, therefore, not only reveals the glory of the Son of Man, but he also fulfils the law and the prophets in his person. Peter, James and John are privileged to see this and Jesus, with his face unveiled, shines upon them such that they will also be ultimately transformed by God's glory: "And all of us, with unveiled faces, seeing the glory of the Lord as though reflected in a mirror, are being transformed into the same image from one degree of glory to another; for this comes from the Lord, the Spirit." (2 Cor 3: 18) The consequence of this is that the apostles experience true freedom: "Now the Lord is the Spirit, and where the Spirit of the Lord is, there is freedom." (2 Cor 3: 17) and, as he preaches to the Galatians: "For freedom Christ has set us free." (Gal 5: 1) The new Moses, Jesus Christ, leads his new people: "There is no longer Jew or Greek, there is no longer slave or free, there is no longer male or female; for all of you are one in Christ Jesus." (Gal 3: 28) in a new exodus: Suddenly they saw two men, Moses and Elijah, talking to him. They appeared in glory and were speaking of his departure (Gk. exodus) which he was about to accomplish in Jerusalem (Lk 9: 30-31). Through his Passion death and resurrection, they will be governed by a new Law, which is founded in himself, and they receive an anticipation of their own risen state: "So it is with the resurrection of the dead. What is sown is perishable, what is raised is imperishable. it is sown in dishonor; it is raised in glory. It is sown in weakness, it is raised in power. It is sown a physical body, it is raised in a spiritual body. If there is a physical body, there is also a spiritual body. Thus, it is written, 'The first Adam, became a living being'; the last Adam became a living spirit." (1 Cor 15: 42-25) We can see how the transfiguration leads to the resurrection: "Tell no one about the vision until the Son of Man has been raised from the dead." (Mt 17: 9) The revelation of Christ's glorified body speaks of our own future: "As was the man of dust, so are those who are of the dust; and as is the man of heaven. so are those who are of heaven. Just as we have become the image of the man of dust, we will also bear the image of the man of heaven." (1 Cor 15: 47-49)

19th Sunday in Ordinary Time

 Have you noticed that this episode of Peter, where he asks of the Lord: "Lord, if it is you, command me to come to you on the water," (Mt 14: 28) and the declaration of faith: "You are the Messiah, the Son of the living God," (Mt 16: 16) only occur in the Gospel of Matthew? On both occasions Peter's faith, despite his protestations falls short. In the first case: "... he became frightened and beginning to sink, he cried out, 'Lord save me!'" (Mt 14: 30) and in the second, shortly after: "And I tell you, you are Peter, and on this rock I will build my church..." (Mt 16: 18), he fails when he: "... began to rebuke him (Jesus) saying, "God forbid it, Lord! This must never happen to you," only to get the response: "Get behind me, Satan!" (Mt 16: 23) Thus, Peter goes from "hero to zero." How can we make sense of this dynamic in the life of the Church and our own faith journey? I propose we can understand this in terms of the Marian and Petrine aspects of the Church: "'[The Church's] structure is totally ordered to the holiness of Christ's members. And holiness is measured according to the 'great mystery' in which the Bride responds with the gift of love to the gift of the Bridegroom.' Mary goes before us all in holiness that is the Church's mystery as the 'bride without spot or wrinkle.' This is why the 'Marian' dimension of the Church precedes the 'Petrine'." (CCC 773) Our participation at Mass is a social and juridical reality but its orientation and fulfilment lie in the great mystery of God's love and the holiness of the members of the Church, as they imitate Our Lady as the perfect disciple.

18th Sunday in Ordinary Time

 Jesus response to the disciples who perceive a lack of food for the people is to say: "They need not go away; you give them something to eat." (Mtt 14: 16) This seeming refusal reminds me of the Lord's response to his Blessed Mother at the Wedding Feast of Cana. The answer, however, is not a definitive one as it invites a deepening of faith and trust. In both cases, it results in Jesus performing a miracle which far surpasses the expectations of those who made the original request. When we consider our life of faith and prayer, we need to avoid two extremes. On one end, there is the tendency to pietism which results in presumption while on the other, there is activism which results in despair. True trust in God and cooperation with grace results in hope. At Mass Jesus invites us to participate in his offering on the Cross. The bread and wine we bring as gifts looks feeble yet that is what we have been asked to provide. Jesus, as he did on that day, uses our efforts and offering, both temporal and spiritual, to work a miracle. With the multiplication of food the people were fed, with the Mass our sins are forgiven, and we are transformed by the Body and Blood of the Saviour, who multiplies graces and charisms for the benefit of our families and community.

Why hell?

 In my previous post I addressed Jesus' preaching on hell. It is non-negotiable that hell exists. After all, we say in the Apostles Creed: "... (Jesus) was crucified, died and was buried; he descended into hell; on the third day he rose again from the dead....". This also refers to the mystery of hell as pre-existing the Resurrection and is sometimes referred to as the "harrowing of Hell" when Jesus descends to the Underworld to free the souls who had died. St Paul writes: "When it says, 'He ascended' what does it mean but that he had also descended into the lower parts of earth?" (Eph 4: 9) In the Office of Readings for Holy Saturday an ancient homily says: 

"Truly he goes to seek out our first parents like lost sheep; he wishes to visit those who sit in darkness and in the shadow of death. he goes to free the prisoner Adam and his fellow prisoner Eve from their pains, he who is God, and Adam's son.

The Lord goes in to them holding his victorious weapon, his cross. When Adam, the first created man, sees him, he strikes his breast in terror and calls out to all: 'My Lord be with you all.' And Christ in reply says to Adam: 'And with your spirit.' And grasping his hand he raises him up, saying: 'Awake, O sleeper, arise from the dead, and Christ will give you light.' "

So, our first idea of hell is that state which held souls prior to the Resurrection of our Lord Jesus Christ. By rising he created heaven, which enabled souls to experience the divine life. This is the basis of the Universal Church which encompasses the whole of humanity in the fulfillment of the plan of the Holy Trinity for the human race from the beginning: "At this moment, as the Fathers put it, all the just from the time of Adam, 'from Abel, the just one, to the last of the elect' will be gathered together with the Father in the universal Church." (Lumen Gentium, 2)

However, when we hear Jesus speak of hell or Gehenna, he is referring to a state or place of never ending punishment which is different in character from the concept of Sheol, which is the state of the dead prior to the Resurrection. In the Bood of Revelation, it says: "Whoever conquers will not be harmed by the second death." (Rev 2: 11) This state is the enduring deprivation of the vision of God which has no remedy. Jesus warns of a peril greater than physical death when he teaches: "Do not fear those who kill the body but cannot kill the soul; rather fear him who can destroy both soul and body in hell." (Mtt 10: 28)

It is interesting that our Lord makes the distinction between physical death and hell. It is also a place where body and soul experience suffering. This points not only to the reality of the bodily resurrection but also to a hell which is also experienced bodily. When we die, we do not become angels, who are pure spirit. The human condition presumes bodily existence which in turn presumes existence in space. Hell is therefore not just an idea or a state of existence but also a "place." Thus, by teasing out the implications of biblical data and Jesus' teaching we can arrive at various conclusions that point to the nature of hell.

The first idea I come to is that God is the Creator." He (Jesus) is the image of the unseen God, the firstborn of all creation; for in him all things in heaven and on earth were created, things visible and invisible, whether thrones or dominions or rulers or powers - all things have been created through him and for him." (Col 1: 15-16) The whole of Creation is destined to participate in the divine life of the Holy Trinity with human beings, who are made in the image and likeness of God (Gen 1: 26) receiving the invitation to experience divinization by being joined to the god who created them. 

This brings us to the second point which is the revelation of God's nature. We are told: "... God is light and in him there is no darkness at all" (1 Jn 1: 5) and that God is love: "Whoever does not love, does not know God, for God is love." (1 Jn 4: 8) God, as Creator, does not participate or admit of darkness or of hatred and those who wish to participate in his life are therefore instructed by Lord to imitate God. He tells us that God is "perfect" (Mtt 5: 48) and "merciful." (Lk 6: 36) As the best of fathers, God knows what we need (Lk 11: 13).

Third, evil and sin are not created. These are parasitic upon created things and exists in the same way that a lie does, that is, it only has a reality as long as it is believed. Once the truth is revealed the lie has no purchase on reality.  Satan, as a spirit was created by God, but his kingdom is a lie. Jesus indicates this when he says: "He (the devil) was murderer from the beginning and does not stand in the truth, because there is no truth in him. When he lies, he speaks according to his own nature, for he is a liar and the father of lies." (Jn 8: 44) The cause of the rebellion of Satan and other evil spirits against the loving rule of God is envy: "... for through the devil's envy death entered the world, and those who belong to his company experience it." (Wis 2: 24)

Fourth, God tolerates evil in this age, but it has no part in eternal life: St Paul tells us: "For he (Jesus) must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death." (1Cor 15: 25-26) We also have the parable of the weeds and the wheat where the Master of the harvest instructs his servants to wait until harvest concludes before the weeds will be destroyed and the righteous gathered in eternal life: "The Son of Man will send his angels, and they will collect out of his kingdom all causes of sin and evildoers, and they will throw them into the furnace of fire, where there will be weeping and gnashing of teeth." (Mtt 13: 41-42)

This brings us to the fifth point - why allow for those who are evil to remain in existence at all? Jesus tells us that: "He is God not of the dead but of the living." (Mk 12: 27) God is a Creator not a destroyer. Those who do evil do not pass out of existence. Jesus says of Judas Iscariot: "The Son of Man goes as it is written of him, but woe to that one by whom the Son of Man is betrayed! It would be better for that one not to have been born." (Mtt 26: 24) Those whose being is darkness experience the light of God's love not as infinite beatitude but as infinite destruction. Both good and evil encounter God but their experience is diametrically opposed. God does not will this: "This is right and acceptable in the sight of our savior, who desires everyone to be saved and to come to the knowledge of the truth." (1 Tim 2: 3)

The sixth point builds directly on the fifth. What determines whether I go to hell or not? In the final analysis, it is me. I do so through exercising my freedom just as Satan exercised his. He, as pure spirit, made his definitive choice in an instant. I make my choice throughout the whole of my life. I do not live my life aimlessly or to no effect. I am accountable to the one who loves me and summoned me into existence with the intention that I respond with love for love. What I do in this life matters. In Revelation Jesus tells us: "See I am coming soon my reward is with me, to repay according to everyone's work." (Rev 22: 12) St Paul put it this way: "For all of us must appear before the judgment seat of Christ, so that each may receive recompense for what has been done in the body, whether good or evil." (2 Cor 5: 10) If I, through my choices, become darkness in this life and estranged from God, I will experience the consequences of my actions in eternity, with the chief suffering caused by my separation from God: "These will suffer the punishment of eternal destruction, separated from the presence of the Lord and from the glory of his might..." (2 Thess 1: 9)

The seventh thought is that we cannot end without having mention of God's mercy. Even if I am darkness even the smallest scintilla of light will open the door to the merciful love of God. This mercy is given us through the sacrifice of the Cross. We hear every time we attend Mass: "For this is the chalice of my blood, the blood of the new and eternal covenant, which will be poured out for you and for many for the forgiveness of sins." The example of the Good Thief, dying in agony alongside the crucified Christ suffices to illustrate the prerogative of mercy which is extended to all those who trust in Jesus and call upon his name even as they are dying: 

"One of the criminals who were hanged there kept deriding him and saying, 'Are you not the Messiah? Save yourself and us! But the other rebuked him, saying, 'Do you not fear God, since you are under the same sentence of condemnation? And we indeed have been condemned justly, for we are getting what we deserve for our deeds, but this man has done nothing wrong.' Then he said, 'Jesus remember me when you come into your kingdom.' He replied, 'Truly I tell you, today you will be with me in Paradise'." (Lk 23: 39-43)

Canonical Opinion on SSPX Appeal

 Recently I posted my take on the SSPX appeal to the Holy See against the declaration of their excommunication for schismatic ordinations of bishops. I shared this with a canonist friend of mine, Mr Paul Shogren, who is an independent canonist, for his comment. Among his response was this take on a couple of my ideas. His reply is in red:

3. Appeal Against Sentence I think it better to use 'Recourse' as this is not an appeal against a judicial sentence.

Since the Holy Father indicated, prior to the ordinations, that they would violate the law and trigger automatic excommunication I wonder if, in fact, an appeal is possible or at least advisable? This is not a standard appeal against a decision of an ecclesial authority. The declaration has been made by the Holy See itself. SSPX refer to canon 1353 regarding the suspensive effect that occurs when an appeal is made. However, canon 333 paragraph 3 states: "No appeal or recourse is permitted against a sentence or decree of the Roman Pontiff." The declaration of the penalty was issued by the Dicastery for the Doctrine of the Faith acting on behalf of the Supreme Pontiff and with his permission. This situation would be clearer if the pope had signed the document in forma specifica which would have eliminated any ambiguity. He could also have handed down the sentence in forma Motu Proprio (on his own initiative). In any event, I struggle to see what an appeal would achieve. It can hardly argue the facts of the case and the penalty is automatic. Any appeal is therefore looking to challenge the Law itself as well as the authority of the Legislator to interpret the law as to what constitutes the delict of schism.

For what it's worth, I think the individuals concerned (recalling that the SSPX lacks juridic status) have a reasonable ground for recourse in as much as the declaration of the excommunication seemingly took place without any form of administrative penal process. I note that the DDF, when it declared the excommunication of Archbishop Vigano for schism, undertook an administrative penal process. Of course, one could reply that the DDF would only have foregone the administrative penal process if it had a solid canonical reason e.g. when they consulted the pope about the matter he dispensed the relevant procedural law (being a 'grave and extraordinary matter' the Prefect was bound to do present it to him under art. 31§1 Praedicate evangelium).

Perhaps the DDF are playing strategically here and enticing the SSPX bishops to undertake recourse so there can be some very solid juridic examination, and the SSPX will be forced to explicitly show whether they submit to the jurisdiction of the Pope and the Roman authorities during this recourse and what emerges from it; they will get what they asked for, to have the Pope personally examine their claims, but not on the terms they wanted. Leo says, "Yes I will consider your case, but like everyone else, according to the law, not just because you want to see me." Quite a brilliant strategy if my conjecture is correct.

4. The Office of Pope

If the appeal is against the Code and therefore Vatican II it is not only tilting against the authority of the Successor of Peter but the College of Bishops as a whole. SSPX seem to think that the Pope can act as an autocrat. If they had read the law under which they are appealing they would see canon 330 "Just as by the Lord's decision Saint Peter and the other Apostles constitute one college, so in a like manner the Roman Pontiff, the Successor of Peter, and the other bishops, the successors of the Apostles, are united among themselves." SSPX would be mistaken to think that the Pope would act in an arbitrary or unilateral way to undermine the penal law of the Church and the integrity of not only the 1983 Code but the recent legislation of Pope Benedict XVI regarding graviora delicta (more serious crimes) In short, I fear that SSPX will simply be digging themselves deeper into the hole that they have created by continuing to appeal this excommunication.

Art. 9 of the SST norms state that the DDF is the Supreme Tribunal for all graviora delicta (this is an exception to it being the Rota for judicial penal trials and the Signatura in the case of an administrative penal process), so the SSPX bishops will have their recourse decided by the same dicastery that declared the excommunications. The only recourse after the DDF for these graviora delicta is the Pope. 

I publish this because it gives readers of this blog an idea of how nuanced and complex canonical matters, especially those related to penal law, can be. Even though I am qualified in Canon Law my primary role is to act as Vicar General and as a Parish Priest. I am not suitably up to date with pontifical legislation. The situation can be complex, for example, there are judicial trials and administrative trials which have a separate character. Furthermore, it is not only the Code of Canon Law to be considered but also particular law when it comes to the jurisdiction and obligations of various dicasteries. Lastly, any priest, religious or lay person looking to defend or assert their rights within the Church needs to obtain professional advice rather than interpret the law by themselves. This, of course, costs money but if the issue at stake is important, given that the civil law processes take place on paper, it is crucial that you get the right advice from the outset, so you are not embarrassed as the proceedings or case comes before the appropriate authority.