26th Sunday in Ordinary Time

 Today's gospel reminds us of the importance of John the Baptist and therefore of his message of personal conversion. In Matthew's gospel, John the Baptist appears in the wilderness saying: "Repent, for the kingdom of heaven has come near" (Mt 3: 2) while Mark has Jesus, coming in from the wilderness, preaching: "The time is fulfilled, and the kingdom of God has come near; repent and believe in the good news." (Mk 1: 15) Jesus' proclamation gives further urgency: "the time is fulfilled." Many people, regarded as sinners and treated as outcasts, responded to this call and changed their lives. The Pharisees and Sadducees, watching critically, rather than change their conduct, sought ways to question John's legitimacy: "They (the Pharisees) asked him, 'Why then are you baptizing if you are neither the Messiah, nor Elijah nor the prophet?' " (Jn 1: 20) Yet they were unable to answer Jesus' question as to the origins of John's ministry (Mt 21: 27) Applying this text to ourselves, we are challenged to see what fruit the Gospel has yielded in our lives. Do we sit on the sidelines analyzing the Church and finding fault in others? Or do we respond with humility by recognizing our own faults and asking for forgiveness? After all, Jesus points out: "Those who are well have no need of a physician, but those who are sick. Go and learn what this means, 'I desire mercy, not sacrifice.' For I have come to call not the righteous but sinners." (Mt 9: 12-13) 

A Different Take on the Parable of the Unforgiving Servant

 Recently we heard the parable of the Unforgiving Servant at Mass. This parable is clearly about the need to forgive but often I do not think it is taken seriously in its details. Consequently, I have an opinion on how we can look at this parable that potentially makes it land even more powerfully than ever.

We need to notice, first of all, that we are dealing with a king. The king wishes to run his kingdom through using the services of senior slaves. Now and again, the king wants to do an audit to ensure that no one is cheating him. To this end he begins the audit by calling forward the one who owes him the most. In this case it is a man who owes ten thousand talents which is an enormous sum. Obviously, this man was originally owed the money for a reason. One might surmise that this individual is the effectively the reserve banker for the kingdom. It is his job, therefore, to lend out money to the subjects of the king to keep the economy functioning. The banker will charge interest, take his commission, and pass the profit on to the king.

The king is in a ruthless mood and looks to imprison the slave when he is unable to pay him back the money. The banker slave, who has been taken by surprise with the sudden audit, admits that he cannot pay the stupendous sum because the money has all been loaned out. That is why he thinks that with sufficient time he will be able to call in all of the loans and pay the king: "Have patience with me, and I will pay you everything." (Mt 18: 26) The change of heart by the king is amazing. He does not even need to have the money paid back but forgives the debt. This action potentially makes the banker slave stupendously rich since he can still call in the loans and then take all of the money for himself. The ten thousand talents is worth hundreds of millions of dollars.

With this in mind, we can see how the banker immediately begins to enforce the loans by throttling, in the presence of other slaves, a debtor slave who owes hundreds of dollars. he does this in public because all the other slaves also owe him. He throttles this slave: "Pour encourager les autres" (to encourage the others). They will be next. Instead of giving the debtor time to pay the banker, who is now stupendously rich, throw him into prison with no mercy. The other slaves, seeing they will be in line for the same treatment, go to the king to tell him of the story.

The king, who from the outset was aware of the greed and ruthlessness of the banker, who happens to the be the loan shark of the kingdom, then has a pretext to act as he wished from the beginning. He recalls the banker, reimposes the debt and sends him to prison. The change here, however, is that this time around: "... his lord handed him over to be tortured until he would pay the entire debt." (Mt 18: 34) What a horrifying thought that the banker would have to wait for all the loans to come due and be paid back while being tortured to the tune of hundreds of millions of dollars!

What is the application? I can see in this a parable about purgatory. If I do not forgive people, while alive, when I have been forgiven so much by the Lord, then I will experience the pains of purgatory until all effects of my own sin have been satisfied: "So my heavenly father will also do to every one of you, of you do not forgive your brother or sister from your heart." (Mt 18: 35) That is a hideous thought! All the more to prompt me to forgive in this life while the mercy of God is offered to me.

25th Sunday in Ordinary Time

 Today's gospel is an excellent one for teaching us about missionary discipleship. We all remain disciples under the one Master. No one generation, socio-economic group, ethnicity or other description of social organization has complete ownership of the Church. This includes how long we have been Catholic or lived in a particular parish. We are called to serve in the mission given us by the Lord. The danger is that we settle in our comfort zone and become self-serving. In the parable the workers with the sharpest elbows, who managed to get to the front of the queue to obtain work for the day, seem oblivious to the fact that other workers may have had bills to pay and families to feed. Their focus is on themselves, "Or are you envious because I am generous?" (Mt 20: 15) Elsewhere the Lord the gospel tells us: "So you also, when you have done all that you were ordered to do, so, 'We are worthless slaves, we have done only what we ought to have done'." (Lk 17: 10) The words of St Paul to the Philippians is relevant to us today: "Live your life in a manner worthy of the gospel of Christ, so that, whether I come and see you or am absent and hear about you, I will know that that you are standing firm in one spirit, striving side by side with one mind in the faith of the gospel." (Phil 1: 27)

24th Sunday in Ordinary Time

  We hear in the First Reading: "Anger and wrath. these are abominations, yet a sinner holds on to them." (Sir 27: 30) St Paul tells us elsewhere: "Be angry but do not sin, do not let the sun go down on your anger, and do not make room for the devil." (Eph 4: 26-27) The emotion of anger is not sinful. The choice to hold onto anger, fostering bitterness and hatred, is. Each one of us has a royal prerogative of pardon. Our heavenly King has forgiven us; we are obliged by him to forgive others. We say: "Forgive us our trespasses as we forgive those who trespass against us" every time we pray the Our Father. In this we acknowledge that we belong to the Lord and his righteousness not to the ways of the world: "If we live, we live to the Lord, and if we die, we die to the Lord; so then, whether we live of whether we die, we are the Lord's." (Rm 14: 8) Thus, the measure of our mercy comes from God whose love is unlimited and mercy is super-abundant: "I forgave that debt because you pleaded with me. Should you not have had mercy on your fellow slave, as I had mercy on you?" (Mt 18: 32-33) 

Listening for God's Voice

 Request from a group for women, “The Well,” in the parish: We would like to read out your testimony on how you learnt to hear and discern God’s voice for yourself and your advice for women starting to seek God’s voice.

Hi everyone

I do not think a personal testimony or narrative would be helpful as everything is 20/20 in hindsight. Much of what happens is chaotic and random but only makes sense when, like the prodigal son I, “come to myself.” (Lk 15: 17) The risk of testimonies is that they often understate the timeline in which individuals wrestle, fail, fail and struggle while highlighting the Transfiguration moment. If you want to hear a personal testimony, I am happy to appear in person and answer questions. For the moment, I will simply give a few pointers that I feel may be useful to learning how to hear the voice of God in your life:

The first step, as I see it, is as St Augustine would term it “holy desire.” I need to desire God and want to be holy. This means reorienting my desire away from lesser goods and shallow desires. The ultimate good is God. The source of desire is the heart. So, my heart needs a posture that searches for God: “Ask and it will be given you; search, and you will find; knock and the door will be opened.” (Mt 7: 7-8)

Having done this the mind and heart need to be cleared of distractions and interference so as to prepare the heart for God. Acknowledging sin, hurts and areas of unforgiveness is important. By bringing these to light we are not controlled by them. When I realize that my actions can be triggered by emotional wounds or subconscious flight or fight reactions, I can expose them to the light of God’s truth since: “… but sin is not reckoned when there is no law.” (Rm 5: 13) My sinful condition means that: “For I do not do the good I want, but the evil I do not want is what I do. Now if I do what I do not want, it is no longer I that do it, but sin that dwells within me.” (Rm 7: 19-20) Having arrived at the point where I realize my helplessness in the presence of my own sin, I am open to receiving God’s mercy for what it really is: “Who will rescue me from this body of death? Thanks be to God through Jesus Christ our Lord!” (Rm 7: 24-25)

Coming to God’s mercy through the sacrament of penance is only the start. If the house is clean but left empty the demons will return worse than ever: “Then it (the unclean spirit) goes and brings seven other spirits more evil than itself, and they enter and live there; and the last state of the person is worse than the first.” (Lk 11: 25-26) The house needs to be filled with prayer. The structures of prayer, especially as the start of the day and the end help us to be mindful of what we intend to do and what has actually happened. This process is could the “conscience examen” in the Ignatian tradition.

As I pray and monitor the movements of my heart throughout the day and week, I can learn more about myself. As I clear the static in my mind from useless distractions and petty addictions, I begin to see things differently. In the movements of my heart, I want to please the Lord and to follow him. In this way desire leads to action. As I listen to my heart I am attentive to the promptings of the Holy Spirit. The questions is – how do I know that the prompting is from God and not my sinful and self-indulgent desires?: “You do not have, because you do not ask. You ask and do not receive, because you ask wrongly, in order to spend what you get on your pleasures.” (Jas 4: 4-5) I would give the following advice on this score:

1.         Begin by pledging yourself to serve God and his mission.

2.      Ask the Holy Spirit or Our Lady to guide you as you go about your daily life. Be alert to the movement of you heart as you work, play and rest.

3.      Accept that the answer on occasion will be “No”: “Three times I appealed to the Lord about this, that it would leave me, but he said to me, ‘My grace is sufficient for you, for power is made perfect in weakness’.” (2 Cor 12: 8-9)

4.      Understand that when God prompts you, the prompt will not come from you and you will most often be surprized or have objections: “How can this be, since I am a virgin?” (Lk 1: 34)

5.      You will not know what the end result will be of the action you are asked to undertake. God gives you a guide and not a map: “… for we walk by faith, not by sight.” (2 Cor 5: 7)

6.      Do not be discouraged by periods of frustration or rebuff: “When they had come opposite Mysia, they attempted to go into Bithynia, but the Spirit of Jesus did not allow them; so, passing Myasia, they went down to Troas.” (Acts 16: 7-8)

7.      The prompt will be gentle but insistent, if it is of the Holy Spirit, while prompts from Our Lady will tend to be directive and even demanding: “Do whatever he tells you.” (Jn 2: 5)

8.      If it is of God. When you act, the object of your activity will say to you: “How did you know?” or other doors will immediately be opened leading to further opportunities: “When they arrived, they called the church together and related all that God had done with them, and how he had opened the door of faith for the Gentiles.” (Acts 14: 27)

9.      As you grow in trust and obedience you will be attacked by doubts and misgivings which originate from the evil spirit: “And we do this so that we may not be outwitted by Satan, for we are not ignorant of his designs.” (2 Cor 2: 11)

1         Returning to prayer and spiritual direction will help you to deal with the efforts of the evil spirit to thwart God’s work in you: “Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw near to God and he will draw near to you…” (Jas 4: 7-8)

The Ignatian discernment of spirits can be a helpful and practical guide to listening to God’s voice. The fundamental principle is: when I am doing good, I cannot be doing bad. The consolations of the good spirit are enduring whiles the desolations of the good spirit make me sad for my sins and lead me back to God. The consolations of the evil spirit are short lived, while the desolations of the evil spirit lead to despair, brokenness and self-condemnation. If I feel desolation while I am doing something holy, such as saying the rosary or attending Mass, I know that the desolation is of the evil spirit. In such cases, I will be making progress in holiness, so I need to double the prayer or devotion to advance further in faith and confound the evil one.

In listening to God, I have to put my trust in Him. The doctrine of St Catherine of Siena regarding the “mystical marriage” is helpful in this regard. I look to meet the needs of the heavenly bridegroom while forgetting my own, since I trust implicitly that he will meet my needs. St John the Baptist puts it this way: “he must increase, but I must decrease.” (Jn 3: 30) St Paul writes: “Beloved, I do not consider that I have made it my own (the resurrection), but this one thing I do: forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the heavenly call of God in Christ Jesus.” (Phil 3: 13-14)

The result will be that by listening to God others will come to know and love Him on their own account and our testimony recedes in importance as we all rejoice in the presence of the one who has saved us: “They said to the woman, ‘It is no longer because of what you said that we believe, for we have heard for ourselves, and we know that this is truly the saviour of the world’." (Jn 4: 42) For ourselves we come to know that Christ who loved us and gave himself for us is the motivation to live and understand the meaning of existence through the lens of God’s saving love: “For the love of Christ urges us on, because we are convinced that one has died for all; therefore, all have died. And he died for all, so that those who live might live no longer for themselves, but for him who died and was raised for them.” (2 Cor 5: 14-15)

 

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.