St. Mary Magdalene is the sister of Sts. Martha and Lazarus

16th Sunday in Ordinary Time, Year C

A certain woman named Martha received him into her house. And she had a sister called Mary.  (Luke 10:38-39)

Although doubted by most modern biblical “scholars” and somewhat obscured by the Novus Ordo Liturgy, there is no reason to doubt that St. Mary Magdalene is St. Mary of Bethany, the sister of Sts. Martha and Lazarus. Furthermore, she is the penitent woman described in Luke 7 who wept at the Lord’s feet and drying then with her hair anointed them with the rich perfume.

The key to recognizing the identity of St. Mary Magdalene as St. Mary of Bethany is to see that the Magdalene is the penitent woman. Knowing her to be the repentant sinner who anointed the Lord, we quickly recognize her as the sister of Sts. Martha and Lazarus.

A Subtle Heresy Common to the Distribution of the Precious Blood

We’ve all seen it happen at many a Novus Ordo Parish – After the lay person designated to assist with the distribution of Holy Communion as a so-called “minister of the cup” has finish his “job”, he then takes his purificator and stuffs it totally inside the chalice thereby soaking the puirficator with the Precious Blood that had remained along the sides and base of the cup of the chalice. Many conservative Catholics will be horrified at this, since it is objectively disrespectful to treat the Holy Eucharist in such a manner. However, is soaking a purificator in the Blood of our Savior really so different from wiping the rim of the chalice after a communicant as consumed a sip of the Precious Blood? There is a subtle heresy at work in all of this.

Christ is whole and entire in each part of the Eucharistic Species

We know and believe that our Lord is present whole and entire in each of the Eucharistic species and in each part of each species. This is to say that the whole Jesus is fully and entirely present in the Host and the whole Jesus is fully and entirely present in the Chalice – furthermore, he is fully present in each piece of the Host after it is broken, and he is fully present in each drop of the Blood.

Does it really matter whether Jesus ascended on a Thursday?

May 5^th, 2016 – Ascension Thursday

Although in many places throughout the United States and the world the Ascension is transferred from Thursday to Sunday, the Biblical evidence clearly indicates that our Lord did ascend to heaven on a Thursday, precisely forty days after his resurrection on Easter Sunday. The possibility of transferring Ascension Thursday to Sunday is yet another striking example of the “banality” of this “fabrication” which we call the Novus Ordo, to use the language of our dear “Father Benedict” (Pope Emeritus Benedict XVI).

“One of the weaknesses of the postconciliar liturgical reform can doubtless be traced to the armchair strategy of academics, drawing up things on paper which, in fact, would presuppose years of organic growth. The most blatant example of this is the reform of the Calendar: those responsible simply did not realize how much the various annual feasts had influenced Christian people's relation to time […] they ignored a fundamental law of religious life.” Joseph Cardinal Ratzinger, The Feast of Faith, 81-82 (published by Ignatius Press).

“The liturgical reform, in its concrete realization, has distanced itself even more from its origin. The result has not been a reanimation, but devastation. In place of the liturgy, fruit of a continual development, they have placed a fabricated liturgy. They have deserted a vital process of growth and becoming in order to substitute a fabrication. They did not want to continue the development, the organic maturing of something living through the centuries, and they replaced it, in the manner of technical production, by a fabrication, a banal product of the moment.” (Joseph Cardinal Ratzinger in Revue Theologisches, Vol. 20, Feb. 1990, pgs. 103-104)

Why is it important to know that Jesus ascended into heaven on a Thursday? What is the significance of this fact?

What's with Catholics and bones? Why we venerate the relics of saints

Relics at the Church of St John Cantius, Chicago

November 9^th – Dedication of the Lateran Basilica

Do you not know that you are the temple of God, and that the Spirit of God dwells in you? … For the temple of God, which you are, is holy.

As we praise God for the dedication of the Archbasilica of the Most Holy Savior and of Sts. John the Baptist and the Evangelist on the Lateran, commonly known as St. John Lateran’s, we have a moment to consider that the soul is truly the temple of the Most High God.

Further, reflecting upon how the exterior place of worship (the church) is a symbol for the interior place of worship (the soul), we will further consider how the dedication of a church recalls the theological basis of the Catholic veneration of the relics of the saints.

Is it really a mortal sin to skip Sunday Mass?

Pope Innocent XI has condemned the following proposition: "The precept of keeping Holy Days is not obligatory under pain of mortal sin, aside from scandal, if contempt is absent." (4 March 1679)

Thus, it is the teaching of the Catholic Church, that it is always a mortal sin intentionally to skip Mass on Sunday or on a Holy Day without a serious reason. Catholics are obligated to attend Mass either on Sunday itself, or on the Saturday evening before.

Let us consider the proof of this precept, and show the falsity of the contrary opinion that it is enough usually to go to Mass on Sundays and Holy Days, and that skipping only one Sunday here or there is merely a venial sin.

If Jesus doesn't die, how is the Mass a sacrifice?

Solemnity of Corpus Christi

In the sacramental theology of the Church, we must recognize a threefold distinction. In Latin: Res, Sacramentum, Res et Sacramentum. In English: Reality, Sacrament, Reality and Sacrament. The reality is that invisible grace given by the sacrament. The sacrament is that visible sign which is used in the rite. And the reality and sacrament is an invisible reality which is yet a sign of something further (like, for example, the way the sacred character of baptism is a reality in the soul of the baptized but is also a sacrament of the individual’s participation in Christ).

To properly understand the manner in which the Mass is a sacrifice, we must understand how each of these elements relates to the Real Presence of Christ in the Eucharist. This will make clear how it is that, even though Jesus does not die upon the altar but remains living and glorified in the Holy Eucharist, the Mass is yet the very self-same sacrifice of the Cross.

"Ascension Sunday" - The banal fabrication we call the New Mass

“One of the weaknesses of the postconciliar liturgical reform can doubtless be traced to the armchair strategy of academics, drawing up things on paper which, in fact, would presuppose years of organic growth. The most blatant example of this is the reform of the Calendar: those responsible simply did not realize how much the various annual feasts had influenced Christian people's relation to time […] they ignored a fundamental law of religious life.” Joseph Cardinal Ratzinger, The Feast of Faith, 81-82 (published by Ignatius Press).

7^th Sunday of Easter, or “Ascension Sunday”

In the years since the Second Vatican Council, in an effort to make the liturgy more readily acceptable and agreeable to the people (with the obvious hope that they would grow in devotion and love for God), there have been a number of changes to the liturgical calendar. Furthermore, it has also happened that certain adaptations may be employed either by the local bishops’ conference or by a local bishop himself.

Most of these changes and possible adaptations have done little to encourage the devotion of the faithful, but have served only to destroy the little reverence and solemnity left to the Novus Ordo.

Happily, whatever the bishops may do to the public prayer of the Church, parents remain the primary leaders of the domestic church – the family. In this little article, we will discuss a few of the banalities present in the calendar of the New Mass (there are far too many to point out in a blog post, but we will mention those most obvious and egregious).

However, lest this seem a rant (something which is unbecoming of a member of the clergy and about which no worthy priest would ever boast), we will conclude with a few thoughts on how to preserve the life of faith in the home.

Four Illustrious Virgins: St. Agatha, et aliae

February 5^th, Feast of St. Agatha

In the Roman Canon, the Church commemorates four of the most noble and pure virgins of the early Church – Agatha, Lucy, Agnes, and Cecilia. The latter two were the first inserted in the Eucharistic Prayer as they are two of the great virgin martyrs of Rome, while the former were inserted under Pope St. Gregory the Great who promoted the cult of these virgin martyrs of Sicily.

From among the seven women mentioned in the Roman Canon, these four stand out as the illustrious virgins of the early Church. We mention the other three: Felicity was a Roman mother martyred together with her seven children, Perpetua the noble married martyr of Carthage, while Anastasia was the Roman widow and martyr whose memory is especially recalled on Christmas morning.

Focusing on Agatha, we do well briefly to consider the history and cult of these four virgin martyrs.

St. Martin: Advent, Peace, and Chapels

November 11^th, Feast of St. Martin

“Here is Martin, the Roman soldier who is not baptized; he has clothed me.”

Thus, in a vision, spoke our Savior before his angels attesting to the divine election of the Roman soldier Martin. St. Martin of Tours is one of the most beloved saints of the early Church. He was one of the first post-Apostolic era saints venerated without being crowned a martyr, since he died of sickness. Thus, the Church praises him saying that he received a martyrs crown without suffering a martyr’s death.

There are three details about St. Martin that will help us to appreciate the great significance this saintly Bishop has for the Church and the world today.

Tithing and original sin

32^nd Sunday in Ordinary Time, Mark 12:38-44

A poor widow also came and put in two small coins worth a few cents. Calling his disciples to himself, he said to them, “Amen, I say to you, this poor widow put in more than all the other contributors to the treasury.”

The Christian faithful are obligated by divine law, by natural law, and even by positive Ecclesiastical law to assist with the financial needs of the Church. While the “tithe” refers to the Biblical tradition of giving ten percent of one’s gross income, the Catholic faithful are not obliged to meet any specific amount but are rather encouraged to be generous in their support of the mission of the Church.

There are three ends toward which this financial aid is directed: divine worship (including maintaining the church buildings), works of the apostolate and of charity, and the support of the priests.

There is also a theological meaning behind the “tithe”, which reveals the spirituality of the Sunday collection plate.

Is there Mass in heaven? Is Christ a priest forever?

31^st Sunday in Ordinary Time, Hebrews 7:23-28

Jesus, because he remains forever, has a priesthood that does not pass away.

And again we read, Thou art a priest for ever, according to the order of Melchisedech. (Psalm 109:4)

Jesus is indeed truly a priest, rather the priest, forever – nevertheless, he has offered the once sacrifice of the Cross only once, for all. Thus, while our Savior is truly a priest in heaven, we must admit that he does not make continual offerings for sin, for he has entered heaven once through the one sacrificial offering of his own most pure body.

A priest forever, the Lord no longer makes the offering of the Cross (excepting through the representation of this one self-same sacrifice through his ministers upon the altars of the Church) – but now, having died once for all, Jesus is always living to make intercession for us. (Hebrews 7:25)

Then, we ask, is there “Mass” in heaven?

Why priests ought to wear black vestments for funerals and for All Souls' Day

Though the New Theological Movement blog rarely enters into matters liturgical or rubrical, preferring to consider the more profound theological foundations, the re-introduction of the use of black vestments in parish life seems to us to be so important to the renewal of the faith of the people (at least in the USA, though most likely throughout the world) that we must devote a post to this cause.

In the Novus Ordo – that is, the ordinary form of the Roman Rite which is celebrated in most parishes in the USA (in English) – there is no reason why black may not be used regularly. In the usus antiquior – the extraordinary form – black vestments remain mandatory for certain Masses. Let us consider the theological points first, and then we will make a few practical conclusions.

[this article is a re-posting from last year (here)]

What's in a name? St. Jude Thaddeus

October 28^th, Feast of Sts. Simon and Jude

Today we celebrate the feast of Sts. Simon and Jude. While Simon was from Cana and is called the Zealot, Jude is known as Thaddeus. This “Jude” is distinct from Judas the Iscariot who betrayed our Lord – this “Jude” is among the “brethren of the Lord”, a cousin of our Savior.

One small disappointment about the new translation is in the rendering of St. Jude’s name in the list of the apostles in the Roman Canon. While the Latin sates Thaddaei, the English reads “Jude”. Certainly, Thaddeus is the same Jude brother of James, the author of the last biblical epistle. Yet, it is rather disheartening that the new English translation follows the old in changing the name from “Thaddeus” to “Jude”.

When we consider the meaning of the name (or rather, the nickname) “Thaddeus”, we will see why the Church has chosen to invoke the Saint under this title during the Mass – and why the English ought to follow this tradition.

"Sacred eloquence" in Christian preaching

The eloquent tongue of St. Anthony
miraculously from corruption

June 13^th, Feast of St. Anthony of Padua

While St. John Chrysostom is the patron saint of preachers, there can be no doubt that St. Anthony of Padua is a most superb model for all Christian preaching. Not only is he recognized as the great preacher of the Friars Minor (i.e. the Franciscans), we must also recognize that many of his greatest miracles are associated with his preaching.

Consider, for example, his famous sermon to the fishes on the bank of the river Brenta near Padua – his spiritual father, St. Francis, is often remembered for speaking to animals, but it was St. Anthony who preached to the fishes!

Beyond this most extraordinary example of preaching, recall that he once bilocated while preaching on Holy Thursday; that, on another occasion, he preserved his audience from getting wet while he preached in the midst of a rainstorm; and that, when once the pulpit in which he was preaching collapsed and fell among the hearers, none was hurt, not even the saint himself.

We do well then, in honor of St. Anthony, to consider what is the sacred eloquence of a truly Christian preaching, and how this differs from the profane eloquence of worldly discourse.

Should Confirmation and First Eucharist be given to infants?

The common practice in the East of giving both Confirmation and Eucharist to infants immediately upon their baptism occasionally causes Catholics of the Latin Rite to question whether such a practice ought to be adopted also in the West.

Especially now that, at least in the USA, a number of dioceses have lowered the age for Confirmation to seven, some individuals would like to see the age for both Confirmation and First Eucharist lowered to infancy.

While admitting that Confirmation and Communion can be given to infants, I will defend the Latin tradition of delaying these sacraments until the age of reason.

What's wrong with blessing children in the Communion line?

Fr. Cory Sticha has stated, “I despise blessing children in the Communion line (and yes, I chose that strong language very carefully), and encourage other priests to stop immediately.” [read the article here]

Fr. John Zuhlsdorf has seconded Fr. Sticha’s article with the phrase (in his typical red-ink), “Do I hear an ‘Amen!’?” [here]

But I ask, What is wrong with a priest giving blessings to young children in the Communion line?

For what it’s worth

Fr. Sticha is a good friend of mine, as we are both priests of the Diocese of Great Falls – Billings in Montana, USA. He is a few years ahead of me in the priesthood, and I am currently serving in what was his first assignment. Fr. Sticha was recently appointed by our Bishop as the diocesan liturgist.

That being said, friends are able to have differing opinions. And in this case, I think that both Fr. Sticha’s and Fr. Zuhlsdorf’s articles are not at all helpful.

The Shroud of Turin, represented at every Mass

The negative of a photograph of the Shroud of Turin

Then cometh Simon Peter … and went into the sepulcher, and saw the linen cloths lying, And the napkin that had been about his head, not lying with the linen cloths, but apart, wrapped up into one place. (John 20: 6-7)

The Shroud of Turin is traditionally believed to be the pure linen burial cloth which was wrapped around the Corpse of our Savior and which was found in the empty tomb on the first Easter Sunday. The image of our Lord miraculously imprinted upon the Shroud is a visible indication and (to some degree) “proof” of the Resurrection.

Thus, it is fitting that, during the Easter season, the Christian faithful consider the Shroud, meditating upon the joy and amazement of the first disciples who found the tomb empty.

Many of the faithful may not realize that the Church provides a tangible reminder of the Shroud at every Mass through the use of the corporal.

Crying children call to mind the mystery of the Mass

It is not uncommon today for parents to feel awkward about bringing young children to Mass. If, when they are in the church, the toddlers or infants begin to fuss and cry, the parents often struggle to quiet their little ones before other parishioners become annoyed. Many parishes now have cry-rooms to segregate these noisy kids from the rest of the Christian community.

For me, as a priest, the sound of crying children calls to mind the mystery of the sacrifice of the Mass.

What does IHS stand for? The meaning of the Holy Name of Jesus

January 3^rd, Feast of the Holy Name of Jesus

In the Extraordinary Form, the feast of the Holy Name is of the “second class” (making it equal to Sundays throughout the year, complete with the recitation of the Gloria and the Credo), but in the Ordinary Form the memorial of the Holy Name was not even included in the calendar after 1970. Happily, the feast was re-instituted as an optional memorial by Bl. John Paul II – we should think that the Name deserves at least this much honor!

In fact, the Feast of the Holy Name of Jesus is of comparatively recent origin, not having become popular until the Franciscan St. Bernadine of Siena preached this devotion in the 15^th century. It has been celebrated in numerous ways in the Latin rite – at first the feast was kept on the Second Sunday after Epiphany, then it was moved to the Sunday after the Octave of Christmas (the Sunday between January 2^nd and 5^th). It is desirable that this feast be celebrated closer to the day in which Christ historically received his name, the day of his circumcision (eight days after his birth, January 1^st), and thus the feast is kept on January 3^rd in the Novus Ordo.

The insignia “IHS" is associated with this feast, but what does IHS mean? Why is IHS a sign for the Name of Jesus?

Why does the Church celebrate Christmas with greater solemnity than the Annunciation?

And the Word was made flesh, and dwelt among us, (and we saw his glory, the glory as it were of the only begotten of the Father,) full of grace and truth. (John 1:14)

The mystery of the Incarnation was effected by the Annunciation, nine months before Our Savior’s Nativity. The Word was made flesh with our Lady’s fiat, and at that moment humanity was joined to divinity in a personal union. The Child conceived is already a perfect man, meriting the salvation of the whole world, praying in our behalf and offering to God perfect worship. Further, Blessed Mary was already the “Mother of God” at the Annunciation, for women are mothers from conception even before giving birth.

Why, then, does the Church celebrate the Birth of our Savior with greater solemnity than the Incarnation itself (at the Feast of the Annunciation on March 25^th)?