Cleansing Fire

Defending Truth and Tradition in the Lay-Run Roman Catholic Diocese of Rochester

Bishop Bruskewitz on the Diocese of Lincoln

January 27th, 2012, Promulgated by Mike

In another 8 weeks Fabian Bruskewitz will celebrate the 20th anniversary of his appointment as Bishop of the Diocese of Lincoln.  With that milestone rapidly approaching, His Excellency recently gave an interview to Jim Graves of the National Catholic Register.

Tell me about the Diocese of Lincoln.

It is a stable and wonderful diocese. Much of it is made up of small towns and rural areas, although Lincoln is the state capital and has a mix of businesses and the University of Nebraska.

Thank God, we have no diocesan debts, nor have we had problems with lawsuits with which other dioceses have struggled. We have a splendid clergy, and our religious life is flourishing.  We have had many vocations, more than is adequate for a diocese of our size. In the last 20 years, I’ve ordained 67 priests for Lincoln and another 20 or 30 for other dioceses or religious orders.

We have 38 seminarians studying for the priesthood. I’ve had the joy of constructing St. Gregory the Great Seminary, a college seminary, which opened 12 years ago. It instructs not only our students, but those from six other dioceses.

I invited and was pleased to welcome the Priestly Fraternity of St. Peter, a community of apostolic life dedicated to preserving the memory and practice of the extraordinary form of the Roman rite. Our diocese is home to the Fraternity’s Our Lady of Guadalupe Seminary. They have more young men applying to be seminarians than there is space available for them.

I also invited and was pleased to welcome a community of cloistered Carmelite sisters who pray for us constantly. We also have the Holy Spirit Adoration Sisters who pray constantly before Our Lord in the Blessed Sacrament. The sisters’ prayers have brought us many spiritual blessings.

We have a well-educated and zealous laity, and I’ve had the pleasure to form five new parishes and four new schools to serve them.

Our little diocese on the plains is doing well.

While there is much more here, there are a few topics that did not get covered in the interview. For instance,

  • According to the 2011 Official Catholic Directory, the Diocese of Lincoln has 133 parishes, every one of which is under the direct control of a priest. (83 parishes are led by on-site pastors while the remaining 50 are administered by priests.)
  • The same source reports that the diocese has precisely 2 lay ministers.
  • “Bishop Bruskewitz fully expects that the priests of the Diocese of Lincoln faithfully follow the rubrics and words of the Roman Missal and does not tolerate liturgical ‘creativity’” (source here).
  • Diocesan weekend Mass attendance was last reported to be 60%.

Bishop Bruskewitz turned 75 in September of 2010. In doesn’t appear that Pope Benedict is in any hurry to name a successor.

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Fr. Tanck Moves Against St. Thomas

January 27th, 2012, Promulgated by Gen

Surgite, eamus. Ecce qui me tradet, prope est.

With his words in this past weekend’s bulletin from Bl. Kateri Tekakwitha Parish, Fr. Tanck twisted the dagger he has already so skillfully plunged into the heart of every St. Thomas parishioner.

“In our planning, however, we still need to do more to contain our costs. Among the costs we presently carry are the maintenance, care and insurance coverage of several buildings that we do not use to their full potential because we are able to accommodate our offices, ministries, programs and divine worship in fewer facilities. Our developing Strategic Plan calls for us to divest ourselves of unneeded buildings and real estate; we will soon begin the process of doing so.
I am sure raising these concerns will open old wounds among some of our parishioners, but I hope all will see this as positive proof that we are moving forward as a new unified parish community and good steward of our resources.”

It’s funny how the same fellow who rebuked parishioners for being attached to a “building” can now seize upon the convenience of that notion in order to take further steps towards the dismemberment of the Faith in Irondequoit. Buildings which aren’t used are a burden on the “parish”‘s finances? No kidding, Father. Here’s a dynamic idea: use the buildings, rather than let them sit there leaking and gathering dust. When you have a worship space that accommodates around 1,000 people, it does not make sense to forsake it for whatever mindless reason Fr. Tanck has contrived.

I am making no effort to hide my vitriol for this man’s actions, for they speak of the prevailing passive-aggressive contempt the Diocese has for anyone or anything that dares to reflect a global Catholicism, rooted in Tradition more sacred than any of these “administrators” can imagine. Whether or not they care to admit it or not, these men who are as so many lords in their castles are soon to be shown to be as so many jesters in the court of the next bishop who shall reign here. Error has no rights, and there are few errors so egregious as the mistreatment of devout and charitable parishioners whose only desire is to praise God without the malicious intervention of men such as this. There is no excuse for the lack of pastoral sensitivity seen in this situation. “I am sure raising these concerns will open old wounds among some of our parishioners.” Are you, Father? You seem to be acting like a pediatrician who looks gleefully at his frightened and hesitant patient, and then says to her, “I’m going to give you a shot. It’ll probably hurt a lot, and you might cry and feel rotten, but it’s what you need.”

What adds a particular awareness of Fr. Tanck’s demeanor in this matter is the reference in the financial committee minutes to turning off the water, heat, etc. at St. Thomas.

“Andrew suggested that all of the following buildings (STA church, SS church, STA house, STA parish center) be ‘mothballed’. This would include turning off all utilities and placing antifreeze in pipes. This will save money on utilities. (This is similar to SMM school process. The school was “mothballed” until a buyer was found.)”

Ah, well, thank God we’ll be able to save some money by making parishioners sit in a cold dark church to offer their Rosaries. (Sorry, I made a mistake: “The daily recitation of the Rosary at STA could be moved to the Adoration Chapel.” Isn’t that generous, folks?) And, mercy of mercies, “Only one Mass a year is needed at the churches to ensure tax-exempt status.”

Now let’s read that for what it is. 1. Get the people out of St. Thomas itself. Fr. Tanck seems to favor an “out of sight, out of mind” approach to this matter. 2. The properties will be easier to sell. Note the sanctimonious tone through all of these quotes – I can practically see the “it’s for your own good” after every single one. 3. We’ll allow a Mass or two per year, not for the salvation of souls, but for the sanctification of our coffers. We’re still tax-free, you know!

I would offer more commentary, but I don’t think that’s necessary. Fr. Tanck and the Finance Committee have both spoken more through their actions than I could ever interpret here.

You can read the Bulletin here, and the Financial Committee minutes here.

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Light of the World

January 26th, 2012, Promulgated by Bernie

Yesterday, January 25, was the Feast of the Conversion of St. Paul.

The iconic painting of this moment in the life of St. Paul is Caravaggio’s, The Conversion of St. Paul (1601).1 The painting depicts the moment recounted in Chapter 9 of Acts of the Apostles when Saul, soon to be the apostle Paul, fell on the road to Damascus. He heard the Christ say “I am Jesus, whom you persecute, arise and go into the city.”

It is a very dramatic interpretation of the event; theatrical we could say. There are several design principles Caravaggio uses in the painting to involve us in the action. Many modern art critics would, perhaps, concentrate solely on describing and evaluating the artist’s competency in handling the formal principles used in the organization of design. The religious significance behind Caravaggio’s use of the principles of design in this particular painting might escape them -and us, too. 2

Caravaggio was a painter in the Baroque style. There are several design characteristics that artists working in that style commonly exhibit in their work. Among them are an emphasis on foreshortening, the dominance of asymmetry and diagonal linear arrangements, and dramatic lighting (spotlighting, we could call it, in many paintings). These are what I mean by formal design elements and principles. We can never get away from describing and evaluating how an artist formally organizes a work of art because that concerns the grammar that makes up the language he is using. In the case of Caravaggio’s painting of The Conversion of St. Paul we can briefly say that he has employed –among other things- the element of light (and dark) to dramatically focus our attention. He deploys the principle of emphasis through contrast (stark contrast) to emphasize Paul and the horse he has just been thrown down from. Those are some aspects of the formal design of this image. But, I would like to briefly describe how Caravaggio has used one of the formal elements –light and dark- to convey a religious meaning, or to symbolize religious doctrine.

Here is where the artist and the viewer (including the art critic and art historian) have to be on the same page or share the same religious or cultural background.  That is not by any stretch something we can assume in our secular age.

Knowing what we do about the story of the conversion of St. Paul, we at least understand the light as representative of the voice of Christ. Most of us probably stop right there in reading the painting –at the narrative; at the literal message.  And, that is certainly the most important meaning. But, as in scripture, there are several levels of meaning other than the literal.

Yesterday morning I noticed that the suggested hymn for Morning Prayer in the Common of Apostles included the following: “Of Gospel truth they bore the light to brighten earthly night; may we that heavenly light impart to every mind and heart.”3 In this visually dramatic painting of The Conversion of St. Paul we can see the mighty impact that heavenly light physically had on St. Paul. But, we also see in the painting the artist’s intent to communicate the sense of the absolute awesomeness of God’s intrusion into our earthly night. Through the Incarnation, life, and redemptive death of Christ “the dawn from on high (has broken) upon us to shine on those who dwell in darkness and the shadow of death.”4 St. Paul the apostle was to bear the Light of the world to the Gentiles, as we also have been instructed to do.

Light as a symbol of God/Christ, and the Incarnation, is everywhere in scripture, theology, and the visual arts -including architecture.  The whole Gothic style of architecture is based upon the symbolic power of light to communicate the sense of divinity flooding through the glorious stained glass windows. Standing in the nave of a French Gothic cathedral, I am struck by how dark it is inside.5 However, the windows –the glorious windows- glow with intense colors; the warm colors, like the reds, seem to float in front of the cool blues and greens. The abbot responsible for this emphasis on light in the Gothic style, Abbé Suger (ca. 1081-1151), was stirred by the writings of a theologian6 ca. 500 who allegorized God as heavenly light and Jesus as the earthly image of that “Light” from the Gospel of John (1:4-5 and 9) “In him was life; and the life was the light of men. And the light shines in darkness, and the darkness did not overcome it… [He] was the true Light which lights every man who comes into the world.” In the Gothic cathedral we see the same “Light” that pierces the darkness in The Conversion of St. Paul, this time piecing the darkness of the interior of the church. Christ, here, is the luminous window, the image of the Father piercing the darkness of earthly sin.

Here is an afterthought : Religious and liturgical art in the Catholic tradition has so much to offer us and yet, for the most part we have jettisoned that tradition in favor of a more protestant or evangelical theology that views art as a threat and a distraction. Our churches are sterile ‘worship spaces’ and our Liturgy has become a matter of functional concerns. Nothing is allowed to take us beyond the literal. We’ve cut it to the bones and removed the meat of the matter. Our personal relationship with Jesus has been reduced to bumper sticker spirituality and social work.

We might know the stories7 but we no longer understand or experience the stories on more than a literal level.  It has become a strictly sterile experience. The arts –music, art and architecture- enlarge and enrich the religious and spiritual experience and deepen our understanding of truth -and our relationship to Truth. They take us to the level of the allegorical. They can uncover in their own way the implications of the faith and the doctrines of the faith. Why limit our ways of understanding to only the sermon/homily?

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1 Painted for the Cerasi Chapel of the Church of Santa Maria del Popolo, in Rome. It is still there.

2 It is a sad part of the fallout of the ascendency of radical secularism in our schools and culture in general that we are losing our ability to read religious works -be they in the visual arts or literature or music- for their original religious meaning.

3 Exultet Orbis Gaudiis, 10th century; translated by Roger Nachtwey, 1965.

4 from the Gospel Canticle (Benedictus) for Morning Prayer

5 Art teachers continue to describe the interior of Gothic cathedrals as brilliantly lit by the light flooding in through the large windows –the large windows being the result of architectural innovation.  But a Gothic cathedral with its original stained glass windows –or colored replacements- is just the opposite; it is noticeably dark. The Light pierces the dark interior in the Gothic cathedral in a different way than in The Conversion of Paul as it causes the brilliant windows to appear suspended in the darkness, illuminating our minds more than the interior.

6 Pseudo-Dionysius the Areopagite

7 It seems that very few people, especially the young, even know the stories. Only a very few people know, anymore, the symbolism and iconography. Most run-of-the-mill art historians and clergy don’t even know.

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Fr. Baron on “Why I Hate Religion” video

January 24th, 2012, Promulgated by Mike

Dovetailing a bit on Ben’s post, I saw this morning that Fr. Robert Baron has responded to Jefferson Bethke’s “Why I Hate Religion” video.

There is also a second video from Fr. Baron but, before clicking on the play button, you should be aware – if you aren’t already – that ‘deracinate’ means ‘to pull up by the roots’ or ‘to isolate or alienate something from its native or customary culture or environment.’ Why you should know this will soon become obvious.

 

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“he who rejects you rejects me”

January 22nd, 2012, Promulgated by Ben Anderson

“He who hears you hears me, and he who rejects you rejects me, and he who rejects me rejects him who sent me.” -Luke 10:16

By now everyone’s probably seen the nonsensical youtube video entitled, “Why I hate religion, but love Jesus.” The content of the video is even sillier than the title suggests. I’m not going to embed the video here or link to it. I’ll be honest – I haven’t even watched it, although I’ve read the poem line-by-line in some critiques. Quite honestly, I think this video provides a good teaching moment for Catholics and Protestants alike. It shows just how silly certain movements like the Emerging Church movement are. If you’re at least a partially educated Catholic, I think this video is almost harmless because the claims are so egregious and contrary to both reality and scripture. However, we should not presume that all DOR parishioners would have enough knowledge to realize just how harmful and dangerous such ideas are. If you’re going to discuss the issue, it should be done carefully. Certainly a good principle when discussing differing points of view is to emphasize what you agree upon. However, this should never be done without also clearly distinguishing major points of disagreement lest anyone make the mistake of thinking you agree on or concede certain points. One of the major shockers for me as a protestant convert to Catholicism has been the protestantization of the local Catholic Church. With that said, I offer for your reading pleasure 3 rebuttals of this video. You decide for yourselves which of these would challenge a non-Catholic to consider Catholicism (or a Catholic to stand even more firm in their faith).

Why I Hate Religion, But Love Jesus — The Smackdown – Marc Barnes – Bad Catholic
Why I Hate People Hating on Religion – Jimmy Akin
Jesus and Religion – Rev. Peter Clifford – St. John of Rochester parish – Perinton, NY (included below)

JESUS AND RELIGION
Parents of teens and otherwise media aware folks may be familiar with a recent video on YouTube that has had nearly 14 million views in just over two weeks. Jefferson Bethke has grabbed the attention of many with his views on Jesus and His relationship to religion. In part the attraction of this piece is its attractive and professional appearance. More however is the theme of being drawn to Jesus and a relationship with Jesus while being turned off by religion and persons who make religious claims. Mr. Bethke has some good and cogent points which makes his piece even more alluring. He starts right off decrying the many wars that religion has sponsored past and present. He identifies the hypocrisy of religious institutions and religious people judging persons thought to be sinners while being sinners themselves. Jesus obviously made the same condemnation in His day. Mr. Bethke later in the piece confesses that he was similarly caught himself saying that going to church can be like putting on the jersey of your favorite sports team. You show your loyalty for the team but no way could you wear that jersey onto the field or court of play. It is all for show. He says of himself, he acted like a church kid on Sunday, while on Saturday he had been caught up in sin.

Somewhere along the way, he heard the Gospel. Mr. Bethke says midway through the video, that he has come to faith through the Grace of Jesus and found forgiveness for his sins. That conversion moment changed him, he seems to say. He says at that point that if anything, church should be a “hospital for the broken, not a museum for the good.”

Both here and at the start, I found myself in agreement with Mr. Bethke. The church, whether ours or other religious institutions presently and throughout history, have given plenty of ammunition to critics like him. The present abuse scandal that has rocked the Catholic church is only the most recent instance of our flawed and fallen humanity tarnishing, spoiling and threatening to destroy faith in Jesus. That is true and is all part of that hospital for the broken image that Mr. Bethke uses. If church is not such a place, then it is not what Jesus meant it to be. To the extent that we put people off or send them away empty handed and angry for our rejection, we have sinned yet again. However, today’s readings underscore Jesus’ intention to gather people around him. Again today, as last Sunday, the text recounts calling disciples. They will in turn call others and from such gathering, the church is founded. From such calls of Jesus for followers have come good, grace, and blessings beyond counting through history. The poor fed, naked clothed, homeless sheltered and more because folks like you and I heard a call and followed and still do today. Thank God for that, because believers are the ones who preach that Gospel of Grace that Mr. Bethke heard and by that was saved. True, we are broken. But together we are on a search for God and Jesus in our lives. As I said at the end of the homily two weeks ago, Jesus is at the same time on a search for us too. For many, the meeting place is church. That is the community of disciples we gather with in common faith and seek to live the Gospel with. For where two or three gather in My name, Jesus said, there I am in their midst.

Alright, I’ll go a little beyond allowing you to decide for yourselves and offer my opinion.  The above article from Fr. Clifford gives too many concessions to the dangerous video and falls short of offering a serious rebuttal.  I’ll give Fr. Clifford credit for tackling the subject and addressing the modern world, but I wish he were more put off by the video and offered some more substantive argumentation against it.  Yes, I understand it’s a bulletin with limited space, but that’s what footnotes are for.  With every passing year, it’s become more and more evident that there has been a serious lack of catechesis in the Catholic Church over the last few decades and is why so many Catholics fall prey to either Protestant denominations or the temptations of the secular world.  I’d suggest that priests try offering a little more meat.  Roll your sleeves up a little bit and don’t be afraid to go to battle for you faith.  People won’t be turned off – they will be drawn to the truth.  Afraid of being seen as negative?  Just look at how many people flocked to Bethke’s video which was basically a hate speech.  If you have friends or family that go to St. John of Rochester, you might wish to pass Jimmy Akin’s article along lest they be tempted to be think Catholics don’t have a better answer to Bethke’s attack.

(I’ve seen lots of links to video responses as well. I’m not as much into watching videos as I am into reading, but feel free to leave links to those videos or other critiques in the comments)

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The Chickens are Still Roosting in the Rafters

January 22nd, 2012, Promulgated by Diane Harris

Lifesite News, on Friday Jan. 20, 2012, reported the US episcopacy’s apparent frustration with Obama’s decision / proclamation which permits NO exemptions to contraceptive coverage.  As one wag said:  “Even Jesus Himself couldn’t squeeze out a conscience exemption.”   The following is an excerpt of the Lifesite News article by Kathleen Gilbert; the full story can be found at:

http://www.lifesitenews.com/news/obama-admin-birth-control-mandate-is-final-bishops-vow-to-fight?utm_source=LifeSiteNews.com+Daily+Newsletter&utm_campaign=092b04cc8d-LifeSiteNews_com_US_Headlines_01_19_2012&utm_medium=email 

Obama admin: birth control mandate is final; bishops vow to fight 

“…  Obama’s health department has dug in its heels, saying its decision to force employers to provide abortifacient birth control drugs will continue as planned – although faith-based groups will be given a year reprieve.  In response, U.S. Catholic bishops have not minced words, vowing to fight the order as ‘literally unconscionable.’

… faith-based entities …  will have until August 1, 2013 to provide employees with free birth control …  The mandate will also force such groups to pay for sterilizations and … abortifacient drugs …  as ‘contraception.’   The mandate is being implemented as part of the new health care legislation …  despite vigorous opposition from U.S. Catholic bishops, who called it dangerously open to being used as a means of spreading abortion.

‘In effect, the president is saying we have a year to figure out how to violate our consciences,’ said Archbishop Timothy Dolan [who] indicated that the Catholic Church would not go down without a fight.  … ‘ To force American citizens to choose between violating their consciences and forgoing their healthcare is literally unconscionable,’  he continued.  ‘It is as much an attack on access to health care as on religious freedom….’  

‘It is the greatest irony, that by worshiping the cult of ‘choice’ the Obama Administration has determined that religious organizations lack the freedom to act in fidelity to their beliefs,’” said Patrick J. Reilly, President of The Cardinal Newman Society….”

The groundwork for this outrage was laid only a little over 5 years ago, and then reinforced by the abject failure of the US Bishops to lead their flock to recognize the dangers in Obama the candidate, in Obamacare, or in the many emerging moral issues being bent to the whim of an increasingly secular culture.  But on the singular issue of employers of Catholic institutions being mandated to pay for contraceptives, was the failure in the USCCB more glaring than in New York State?  Here is an article from the Catholic News Service in October 2006, recounting the loss:  (NB: at the site cited, there was no mention of copyright, so it is reproduced in its entirety:)

http://www.catholicnewsagency.com/news/catholic_groups_suffer_tough_religious_liberties_loss_must_provide_contraception/

Catholic groups suffer tough religious liberties loss, must provide contraception 

“Albany, N.Y., Oct 20, 2006 / 12:00 am (CNA).- The New York Catholic Conference is considering an appeal to the U.S. Supreme Court after a New York State Court of Appeals ruled yesterday that Catholic and other religious social service groups must provide contraceptive coverage through their workplace-sponsored medical insurance programs, regardless of their faith views on the matter.

New York law does exempt churches, seminaries, and other institutions with a more overt religious mission and which primarily serve followers of that religion. However, according to The Associated Press, the 6-0 decision hinged on defining Catholic Charities and the other nine religious groups suing the state as social service agencies, rather than religious organizations.

The court said: ‘We must weigh against (their) interests in adhering to the tenets of their faith the state’s substantial interest in fostering equality between the sexes, and in providing women with better health care.’   The court cited as a critical factor the fact that these religions organizations hire employees outside their faith and that those employees deserve ‘rights’ guaranteed under the law.

Dennis Poust, spokesman for the Catholic conference, said he believes this ruling demonstrated ‘a fundamental misunderstanding of Catholicism,” which holds fast to the tenet that “faith without works is dead (James 2:17).’   ‘Faith alone is not enough … and the way the Church performs its works of mercy is through its Catholic Charities, its schools and its hospitals — all of which the state has now held is secular,’ he was quoted as saying in an AP report.

Poust said his organization never believed that the court case was really about contraception. ‘We think it was to target the church and open the door for coverage of abortion,’ he said.

At issue is the 2002 Women’s Health Wellness Act, a measure that, in addition to prescription contraceptives, requires employers to provide health insurance coverage for mammograms, cervical cytology, and bone density screening.  As Catholic Charities considers an appeal, it will continue to cover contraceptives for employees, under protest. If the decision stands, the organization could consider either dropping prescription drug coverage for employees or moving to a self-insurance policy, Poust said.” 

Note, in particular, the prescient words shown in bold red above.  And isn’t that exactly where the secular forces have pushed the Church today, and why is there any reason at all to believe this is the end of it?  It isn’t.   Although the case was apparently appealed to the US Supreme Court, it seems to have been done through the narrow lens of just Catholic Charities, leaving the flank exposed of all remaining Catholic entities, schools, hospitals, dioceses, etc.  Within a year, the Supreme Court had refused to hear the narrow appeal.  And within 5 years, the Obamacare legislation and its implementation has moved deeper into the heart of the church, and some of the “alternatives” proposed above now are not even possible.

Supreme Court rejects appeal of law requiring contraception coverage

“WASHINGTON (CNS) — The Supreme Court rejected an appeal by Catholic Charities of Albany, N.Y., Oct. 1, letting stand a state court ruling that said church agencies cannot be exempt from a law requiring coverage for contraceptives in drug benefits for employees. The New York State Catholic Conference, which represents the state’s Catholic bishops in public policy matters, said the bishops will now consider what alternatives have been left to them, ‘including the painful possibility of a loss of prescription drug benefits in employee health plans.’ In the meantime, it said in a statement, ‘Catholic institutions will continue for the immediate future providing the contraception coverage under formal protest.’  The conference’s executive director called it ‘a sad day for religious liberty’  in New York and in the U.S.  In orders issued the first day of the 2007-08 term, the court without comment let stand a New York State Court of Appeals ruling that said religious groups may not be exempt from provisions of the Women’s Health and Wellness Act of 2002.”

And what further action did the NYS Bishops take?  Did any act in civil disobedience?  Go to jail or pay a fine for disobedience?  I find it particularly appalling to read “‘Catholic institutions will continue for the immediate future providing the contraception coverage under formal protest.”  Did anything further happen at all?  Any more resistance?  What about in other states?  What’s the “rest of the story?”

One never knows how important the next skirmish will be, the next need to speak out, the implications for thousands from something in which only one small organization or person was involved.  That is why faithfulness is so important, even when the matter seems decided already or unimportant or scary.  One would have thought that the roosting chickens would have at least avoided aligning with a sinful administration, that the President of a noted Catholic University would have avoided inviting a person of such suspect values to address graduates, that pulpits would have been ringing out in condemnation during the 2008 election, and now too, on the issues.  But perhaps the chickens are snoozing comfortably in the rafters, unaware that the fox, covered in chicken feathers, has been building a ladder to their perches?  What is it that they have gained by being so impassive?  Remember the early martyrs who died rather than put a single grain of incense on the fire to the Emperor.  And then let’s remember again.

Hosea 2:13:  “And I will punish her for the feast days of the Ba’als when she burned incense to them and decked herself with her ring and jewelry, and went after her lovers, and forgot me, says the LORD.”

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The Benedictine Arrangement

January 16th, 2012, Promulgated by Bernie

Here is a very interesting link offered on the New Liturgical Movement website concerning The Benedictine Altar Arrangement (Perhaps you remember some disparaging remarks that Father Michael Bausch -Transfiguration Church, Pittsford- had to say about the arrangement in his parish bulletin.)

Monday, January 16, 2012

The Benedictine Arrangement in Homiletic and Pastoral Review

by Matthew Alderman

I was very pleased to discover an article by Fr. Stefan Heid posted on the first of this year over at the Homiletic and Pastoral Review website entitled “Cross, Altar and the Right Way of Praying,” encouraging the revival of the Roman practice of placing the crucifix on the altar even for versus populum celebrations. Here’s just a taste to get you interested:

There will no doubt be some clashes with liturgical committees, when pastors, choosing to follow Roman custom, begin taking their altar crosses out of the closet. In order to forestall precipitous reactions in these debates, we would like to establish the larger context in which the discussion belongs. There are a number of liturgical practices that have disappeared from use over centuries. Without a reflective look at these rituals, however, it could easily happen that even the loveliest of liturgical directives would shrivel into meaningless formalism.

The sacrificial action of the Eucharist takes place on the altar, within a continuous current of prayer: from the prayer over the gifts, through the Eucharistic Prayer, to the Our Father. In this respect, the Eucharistic action is markedly different from the liturgy of the Word that precedes it. The ambo is, strictly speaking, not a place of prayer; the Opening Prayer is better placed at the celebrant’s chair. In the usus antiquior, the priest… 

Read the whole article here.

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Caption Contest: Catholic Courier – Annual Subscription

January 14th, 2012, Promulgated by Ben Anderson

The blacked out parts are personal information.

I’m wondering if someone could help me find the checkbox for “No, thank you. I do not wish to receive the Catholic Courier and I would prefer my parish keep the $20″. Can you help me find it? Or perhaps you have a caption of your own you’d like to share.

UPDATE: The missing fact that makes this interesting (and which I failed to mention initially) is that if you don’t pay your bill for the lapdog, dissenting, divisive newspaper which you never signed up for, then the DOR takes it from your parish anyway. At least that’s how it was 5 years ago, so I’m assuming it still is.

DISCLAIMER: Certainly there are individuals who do noble work for the Courier. My disdain for the Courier is the general lack of balance in regard to reporting local stories as well as giving voice to national columnists who grossly misrepresent Catholicism and who are thinly veiled voices for progressive politics.

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Liturgical Season Ponderings

January 11th, 2012, Promulgated by Ben Anderson

If you’re hardcore Catholic for leaving your Christmas decorations up until the Baptism of our Lord, what are you if you leave your tree up deep into ordinary time? Super hardcore or just plain lazy?

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What is Coming Home to Roost?

January 10th, 2012, Promulgated by Hopefull

Today’s Democrat and Chronicle is carrying the story of cutting down many trees at St. Mary Downtown to try to eliminate the crow problem and destroy the roost of tens of thousands of crows.  The video is from 2011:

http://www.democratandchronicle.com/article/20120110/NEWS01/201100321/Rochester-crows-Richards-health?odyssey=tab|topnews|text|Local News

By all means, play the video (first few seconds is advertising).  Is there some supernatural message behind this confrontation at what is perhaps THE most liberal church in DoR?

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An ecumenucal gesture

January 10th, 2012, Promulgated by Mike

On January 2 Rev. Marvin McMickle officially took up the presidential reins at Colgate Rochester Crozer Divinity School.

Rev. McMickle comes to Rochester from Cleveland where he spent the last two dozen years as pastor of Antioch Baptist Church,

… one of the city’s largest and most prestigious black churches. Three times, Martin Luther King Jr. preached there. Presidents and would-be presidents have campaigned there.

McMickle, who has spent his ministry in the vanguard of social-justice movements, said he’s looking forward to life in Rochester, home of two notable 19th century civil rights activists — suffragist Susan B. Anthony and abolitionist Frederick Douglass.

Rev. McMickle was chosen to be the new CRCDS President in May of last year and, since July,

… has been going back and forth from Cleveland to Rochester.

He has been spending one week each month at the seminary, meeting with school administrators, faculty and trustees. He’s also been meeting with the heads of the Rochester area’s various denominations.

Given the site of his upcoming inauguration, one of these meetings appears to have been with Bishop Matthew Clark:

Though he starts his job in January, his official inauguration to the post won’t be until next fall, the start of the new school year.

The event will be held at Sacred Heart Cathedral, the mother church of the Roman Catholic Diocese of Rochester.

“We’re trying to make an ecumenical gesture,” McMickle said.

No problem!  Here in DOR we may not have yet figured out how to be Catholic, but we certainly know how to be ecumenical.

 

Sources here, here, and here.

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The Name “Catholic”

January 9th, 2012, Promulgated by Diane Harris

Tonight’s edition of RealCatholicTV continues the theme of some prior posts that the Archdiocese of Detroit (well, the Abp to be more precise) is attempting to crack down on the use of the word “Catholic”  in RealCatholicTV.  There seems to be no evidence at this time that any organization other than RealCatholicTV is being targeted for its use (misuse or abuse) of the word “Catholic.”  Catch up with this emerging story at  http://www.realcatholictv.com/daily/?today=2012-01-09 where Michael Voris presents the official reaction from St. Michael Media. 

Lifesite News tonight has detailed the same story at the following site:   http://www.lifesitenews.com/news/archdiocesan-canon-lawyers-differ-on-asking-realcatholictvcom-to-drop-cath?utm_source=LifeSiteNews.com+Daily+Newsletter&utm_campaign=6a800b3cdc-LifeSiteNews_com_US_Headlines01_09_2012&utm_medium=email  

That a diocese or archdiocese would move against faithful use of the word Catholic but not unfaithful use of the word Catholic rather boggles the mind.  Those not serious about obedience to the Church find it fairly easy to just ignore complaints and use the word Catholic without consideration, even with insult (e.g. Spiritus Christi’s stubborn use of the word “Catholic” even in the yellow pages, misleading Catholics who seek a valid place to attend Mass.)  Those who use the word Catholic in support of the Church (although understandably not necessarily supporting every pastor, bishop or cardinal) are more vulnerable to attack by local leaders of the very church they seek to protect.  That is the situation apparently in which RealCatholicTV finds itself.

The issue revolves around the Catch 22 of Canon 216, which reads in its entirety: “Since they participate in the mission of the Church, all the Christian faithful have the RIGHT to promote or sustain apostolic action even by their own undertakings, according to their own state and condition.  Nevertheless, no undertaking is to CLAIM the name Catholic without the CONSENT of COMPETENT ecclesiastical authority.”  (capitalization added.)  There seems to be no doubt or contest that individual Catholics have the RIGHT to produce and disseminate RealCatholicTV, only (quite belatedly it seems) a dispute about using the word “Catholic.”  Presumably they could use “catholic” where the lower case word means “universal,” or “Cath****”" or maybe other possible variations?   

What is meant by “CLAIM” in the Canon?  Does it mean “use?”  Or does claim imply some sort of unilateral and preemptive seizing of a word for exclusivity in a particular application?  Does “CONSENT” mean agreement in advance, approval of title and context, review of each use?  Clearly, such requirements could become onerous and discourage apostolic activity which Canon 216 seems to want to encourage.  Is consent to be assumed, until some negative action is taken by church leadership?  Is it then a case of just waiting for an authoritative shoe to drop?

The other question currently on the table is jurisdiction.  Competence assumes the jurisdiction, and part of the current dispute involves whether or not Michael Voris, living in the Archdiocese of Detroit, but not being owner of the site, is responsible for complying or even able to comply with any order regarding the site, which generally has not been specifically aimed at the Archdiocese of Detroit.  As a matter of fact, the owners of the site seem to be in the more supportive South Bend Diocese.  Can an employee be ordered by his diocese to give up his job in an apostolate which he has a right to pursue (but not a  “Catholic” politician to give up his or her use of the word Catholic to describe their beliefs?  or a “Catholic” doctor not required to leave a hospital which does abortions?)

In spite of the modernity of the 1983 Code of Canon Law, it seriously lags today’s technology.  It is the same problem we see around the world.  How does China keep Google out?  How do governments prevent the social media from coalescing groups to overthrow the government?  National borders don’t mean much in this age of such open communications, state borders mean even less.  And diocesan borders, where interpretation is left to so many different bishops of varying opinions would seem to be easily circumvented by moving corporate shells to some other diocese.  Yet cyberspace knows no diocesan boundaries. 

While all of these points may deserve discussion or even dispute, none would seem to have as much impact as the thin skin of ecclesial leadership being criticized for not living up to and implementing the church’s teaching.  All of the furor about RealCatholicTV.com may simply be a sign that the water of persistent knocking, seeking and asking eventually wears down even the hardest stone.

This situation will be well worth watching, for its implications on lay initiative, on the role of technology (like blogs) in the new evangelization, and for reflecting the importance of well-formed consciences in all areas of life, including within the Church, as well as in the secular world.

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Coptic Christmas Liturgy

January 9th, 2012, Promulgated by Bernie

A local Coptic (Egyptian) Church celebrated Christmas last Friday night (January 6) with a five hour liturgy at Sts. Peter and Paul Church on West Main Street in Rochester. (This “Liturgy of St. Gregory” is special to Christmas. The usual Sunday Liturgy is only one to two hours).

My wife and I were priviledged to be be invited. Unlike the rest of the congregation we were there for the entire five hours, mostly because we wanted to experience everything. The bulk of the congregation didn’t arrive until the liturgy of the Word (Gospel). The first hour was the Raising of Incense and the second was the Procession of the Lamb (and ritual surrounding the selection and preparation of the bread and wine for use in the Eucharist -the Prothesis).

What is somewhat interesting here is that the Liturgy took place in the former Catholic church of Sts. Peter and Paul, a stunning Italian basilica style church. The local Coptic congregation, which has a monestary (St. Shenouda’s) and church (St. Mark’s) in Henrietta, bought it from the Diocese of Rochester when the Catholics closed the parish and put the church up for sale. The Copts purchased the building for a couple of reasons but one  was to ensure that the building remain a house of God. They were a little scandalized that the Catholic diocese was willing to sell it to just anyone. They believe that “once a church, always a church.”

The Coptics have kept the church exactly as it was as a Catholic Church -they did not install an iconostasis screen, for example; the entire interior has the original decoration and religious art work. A former parishioner of Sts. Peter and Paul ‘Catholic’ Church located the original communion rail that had been removed after Vatican II and stored in the basement and had it reinstalled in the sanctuary for the new congregation. The beautiful elevated pulpit that had been abandoned after the Council is now back in service and being used by the Copts. You will see that in the video.

You can Google “Coptic Church”  for background information on Coptic theology and he Church’s place in the Christian family. I won’t get into it all here except to mention that, in Egypt, there are some (Catholic) Copts who are united with Rome but who use the Coptic Liturgy.

What follows are a few very brief video clips I put together from the Litugy.  Father Shenouda Maher Ishak is the pastor of Sts. Peter and Paul Coptic Church and the celebrant in the video.

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Icons of the Great Feasts: The Baptism of the Lord

January 9th, 2012, Promulgated by Bernie

Previously in this series: here, here, here, and here.

The Baptism of the Lord

(Theophany or, even, Epiphany)

(Click on picture for a larger image)

“And straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him: and there came a voice from heaven, saying, ‘Thou art my beloved Son, in whom I am well pleased’” -Mark 1: 10, 11 (from the Gospel read at the Matins of the day)

“The River Jordan once turned back before the mantle of Elisha, after Elijah had been taken up into heaven and the waters were divided on this side and on that: The stream became a dry path before him, forming a true figure of the baptism whereby we pass over the changeful course of life. Christ has appeared in the Jordan to sanctify the waters.” -from the Eastern Liturgy for the Baptism of the Lord

Originally, The Baptism of the Lord was celebrated on Epiphany along with the Feast of the Three Kings/Magi and the Wedding in Cana. Over time, the feast of the Baptism was assigned a separate date. The Eastern Orthodox celebrate the feast -which they call The Theophany (showing or appearance of diety)- on January 6. For the Roman Catholic Church and the churches in the Anglican Communion, the Baptism of the Lord is observed on the first Sunday after Epiphany. Most Protestant Christian groups do not specifically celebrate the Baptism as a feast day on the church calendar.

There are three aspects to this feast and its icon: 1) the revelation of the full dogmatic truth of the Trinity and the Divinity of Jesus; 2) the establishment of the New Testament sacrament of Baptism; and, 3) analogies of the Baptism of the Lord with Old Testament prefigurations.

On this day it was revealed that Jesus is the Divine Son of God, and that God is One God, but, a Trinity of Persons: Father, Son, and Holy Spirit. When Jesus came up out of the water, John heard the voice of the Father (“Thou art my beloved Son…”) and saw the Holy Spirit in the form of a dove, confirm this voice. In accordance with the Gospel text, appearing in the icon at the top edge, there is a segment of a circle symbolizing the opening of the heavens and the presence of the Father, which is sometimes also indicated by a hand blessing Jesus. Falling upon the Savior are rays of divine light issuing from the Father and containing the Holy Spirit, appearing in the same kind of circle that we saw enclose the star of the magi in the Nativity of the Lord icon.

On the other hand, as Jesus established the sacrament of the Most Holy Eucharist while celebrating the Old Testament Passover, so He establishes the sacrament of Baptism while performing an act of ablution originating with the Old Testament prophets. But, instead of the water of the Jordan purifying and sanctifying Him, He descends into the water to sanctify the water and to make the water an efficacious sacramental for our own purification and regeneration in our Baptism. He who became sin for us is covered by the waters of the Jordan. He is represented in the icon as standing against a background of water. In this icon the water delicately and rhythmically washes over the legs and feet. In most older style icons the water appears as a flat background without any overlap of the figure of Jesus. The shape of the body of water is often reminiscent of a cave and leaves us with the impression that Christ is immersed in a kind of token burial and that Baptism is meant to signify the death and burial of the Lord. Like Jesus, in Baptism we too go down into the water, and, again like Jesus, we rise up out of the water -but as a new person- filled with the Holy Spirit and new life. In a great many of the images of Baptism from the catacombs the person represented as being baptized -including the Savior himself- is depicted as a child, as new and innocent life.

With Christ’s Baptism -from his going down into the water and rising from it again- water becomes an image not of death  but of birth into new life. Christ’s body has sanctified the water. Each time we dip our fingers into holy water and bless ourselves we should be reminded of the fact that we have been reborn in Christ through the water of Baptism, in the name of the Blessed Trinity.

In addition to Theophany and the institution of the sacrament of Baptism, the icon of the Baptism of the Lord also calls to mind Old Testament prefigurations. The Fathers of the Church explain the appearance of the Holy Spirit at Christ’s Baptism by analogy with Noah’s Flood. As the world was purified by the water of the Flood and a dove brought an olive branch to Noah announcing the end of the flood and the restoration of peace, so also a dove (the Holy Spirit) signifies the remission of sins through God’s merciful sending of his only begotten Son.

Two small figures are sometimes depicted in the water at the feet of the Savior, among the fish in the Jordan. One is usually a naked man with his back turned to the Lord and the other is often a half-naked women running away or riding a fish (not in this icon). The figures correspond to the Old Testament text “The sea saw and fled; Jordan was turned back” (Ps. 113: 3). The male figure is an allegorical figure representing the Jordan in the following text:

“Elisha turned back the river Jordan with the mantle, when Elijah had been taken up, and the waters were divided hither and thither; and the bed of the river was to Elisha a dry pathway, as a true type of Baptism, by which we pass through the changing course of life.” -Troparion for the Sunday before Epiphany

The female figure is an allegory of the sea and refers to the other prefiguration of Baptism -the crossing of the Red Sea by the Hebrews.

John the Baptist extends one hand out over the head of Christ, a sacramental gesture that has always been a part of the liturgy of Baptism. His left hand is outstretched with the palm facing up while he looks up indicating that he is receiving or hearing the word of the Father, “This is my beloved Son…”

The angels are not mentioned in the biblical text but they are mentioned in texts of the Eastern Divine Services. Their function in the scene is uncertain. Some think they are placed there to minister to the Lord when he comes out of the water. It seems this iconographer has made that his interpretation by painting the angels holding towels. In other icons each angel has his hands covered with a pallium (or cloak) as an indication of reverence for Him Whom he serves. Their covered hands imply the Divinity of Jesus which, of course, is the message of the icon. It is the sacred message of the ritual they convey to us that causes them to cover their hands, as we do whenever we handle something precious or scared.

The Baptism of the Lord is celebrated by Roman Catholics today, January 9. It also signals the end of the Christmas season.

_____________________________________

Book suggestion:

The Meaning of Icons by Leonid Ouspensky & Vladimir Lossky

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It JUST Won’t Go Away

January 7th, 2012, Promulgated by Hopefull

The homosexual activist issue won’t go away because it is one of the most virulent issues facing the Church today, its people, its pastors and its hierarchy.   It is worth taking a long look at Cardinal George’s words and at his recent apology, and asking what does it all mean?  As gleaned from the secular media (subject to change based on learning new information) it looks like the gay pride parade scheduled for next summer was  to be routed past a Catholic Church in the Chicago Diocese at 10AM on a Sunday, instead of at the traditional noon starting time.  It is reported that shortly before Christmas, the starting time was changed back to noon, not to occur during Mass.  

Cardinal George was interviewed by Fox News; his remarks aired on Christmas Day, and he is reported to have said:

“You know, you don’t want the gay liberation movement to morph into something like the Ku Klux Klan, demonstrating in the streets against Catholicism. So I think if that’s what’s happening, and I don’t know that it is, but I would respect the local pastor’s, you know, position on that.”

On December 28, it was reported in the Chicago Tribune that Cardinal George further defended his position, saying:

“Organizers (of the pride parade) invited an obvious comparison to other groups who have historically attempted to stifle the religious freedom of the Catholic Church….  One such organization is the Ku Klux Klan which, well into the 1940s, paraded through American cities not only to interfere with Catholic worship but also to demonstrate that Catholics stand outside of the American consensus. It is not a precedent anyone should want to emulate.”

I’m not going to give voice to Cardinal George’s critics by reiterating their comments (except for one, below), which can be found at the links shown, but obviously the gay activists called for the Cardinal’s resignation.  (Timely call, as he is turning 75 and about to submit his resignation any way; then it will be likely touted as a rainbow success.)

Yesterday, the Chicago Tribune carried the headline: “Cardinal George apologizes for linking Pride Parade to KKK”  which I would find to be a disappointment if he actually did so.  It seems to take so long for Cardinals and Bishops to get up the nerve to speak out, that anything which seems like retreat can be demoralizing to all those trying to uphold Catholic faith and principals.  But what the Cardinal seems to have said, and which has been taken as an apology, is:

“I am truly sorry for the hurt my remarks have caused,” George said in an interview with the Tribune. “Particularly because we all have friends or family members who are gay and lesbian. This has evidently wounded a good number of people. I have family members myself who are gay and lesbian, so it’s part of our lives. So I’m sorry for the hurt.”

I am pleased to see that Cardinal George’s apparent apology (again pending correction on seeing a full text) is an apology for the hurt, not for speaking out about the dangers of gay activism to the rights of the Church to speak out, not for the teachings of the church, and not for being faithful.  What I am disappointed about is that 100 bishops didn’t put out statements of a supportive nature, even if they couldn’t agree with his exact wording.  They could reaffirm Church Teaching.  They could express pastoral care for souls caught in the gay web.  They could express concern about erosion of the rights of the Church and of the faithful by intimidating words and actions, bullying actually, by some in the gay pride movement.  But, no, it seems that the hierarchy left Cardinal George to swing in the gay secular wind for doing exactly what a successor of the Apostles should be doing.  If every soldier went to war one at a time, there would be a lot of defeated soldiers.  The Church Militant can’t afford to do battle that way.  I searched the USCCB site and also could find no support troops for Cardinal George’s battle engagement, although Pope Benedict and the USCCB have apparently expressed concern about the erosion of rights of conscience in the US.  Where is the support or even acknowledgement when a bishop or cardinal does step out in his beliefs, in his (expected) well-formed conscience?  Is there some litmus test of genteel wordiness that is first needed so nobody really knows what is being said?  I found nothing on Zenit either, although in fairness they have been shut down a lot over the Christmas holidays.

The reason for the headline “It JUST Won’t Go Away” is that the issue pits moral teaching against sinfulness.  There is much absurd, disgusting and sick that can be said or done in this secular world, but the most reviled of all actions is speaking the truth and calling “sin” what it truly is.  Failure of the church hierarchy to have taken strong and clear enough positions on contraception, abortion, euthanasia, homosexual activism AND on its own obligation to work, no matter what, for the salvation of souls is what leads to the tip-toeing volley of speak / apologize / speak / apologize.  Cardinal George seems to have apologized for “hurt;” yes, sinners feel “hurt” when they are confronted.  But the careful crafting of the “apology” seems to have been either misunderstood by those who need to hear the truth, or manipulated to serve their agenda and intimidate hierarchy further, or both. 

The misunderstanding is so great among those being morally corrected, that it behooves the hierarchy to speak with clarity and stand their ground.  One example of the deep misunderstanding is clear in the words of one protester:  “It’s schizoid,” M_____ said. “You can’t say on one hand that you love people and on the other hand condemn them for who they are.”   This comment does illustrate the basic problem, that the church hierarchy has failed to explain their duty to souls.  True love is all about saving souls.  Condemning the action isn’t the same as condemning the person.  It needs to be explained much better.  Each of these outbursts is another teaching moment; set aside by the failure of others of stature to join in, and with too much unspoken.  To let those moments pass by will inevitably bring the day closer when condemnation of sin, from the pulpit or individually, will become illegal.

Here are the links to read more.  What do YOU think?

FOX News: http://articles.chicagotribune.com/2011-12-22/business/chi-cardinal-under-fire-for-comparing-gay-rights-movement-to-klan-20111222_1_gay-rights-annual-gay-pride-parade-rights-and-civil-unions

Defense: http://www.suntimes.com/news/metro/9687870-418/cardinal-george-defends-comment-linking-gay-rights-activists-to-kkk.html

“Apology”: http://articles.chicagotribune.com/2012-01-06/news/chi-cardinal-george-apologizes-for-linking-pride-parade-to-kkk-20120106_1_pride-parade-equality-illinois-lesbian

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Lessons and Carols – St. Thomas the Apostle, Sunday at 3:00 PM

January 6th, 2012, Promulgated by Gen

We would like to announce that there will be a service of Lessons and Carols this Sunday, the Feast of the Epiphany, at St. Thomas the Apostle Church at 3:00 PM. Please do your utmost to attend what is sure to be a beautiful service, offered by the parish and presided over by Fr. Frank Lioi. The service, which has its illustrious roots in the Anglican tradition, has been “Catholicized,” and features many Gregorian chants particular to Christmas and the Epiphany. If you are looking for a beautiful, traditional, and sacred way to end your holiday season, this is your chance!

 

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Happy New Year, Mother of God, and Pray for Priests

January 1st, 2012, Promulgated by Ben Anderson

How many of us thought we’d make it to see 2012?  Congratulations – you survived another year!  Happy Solemnity of Mary, Mother of God.  And pray for these priests this January:

http://www.mprp-roc.org/mprp01-12January.html

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Pascal: “Errors must deserve hatred and contempt”

December 29th, 2011, Promulgated by Ben Anderson

Dave Armstrong posted some really great material by Blaise Pascal today in two separate posts:

Ridicule and Sarcasm Regarding Sin and Absurdity Sanctioned by God (Argues Blaise Pascal); Many Biblical Examples Provided

Blaise Pascal on Biblical and Theological Paradox, and Heretics’ Miscomprehension and Consequent Resort to False Dichotomies

They are both short and well worth the read, so I’d encourage you to click the above links… but for those really short on time, here’s a couple snips I enjoyed:

For, fathers (since you will force me into this argument), I beseech you to consider that, just in proportion as Christian truths are worthy of love and respect, the contrary errors must deserve hatred and contempt; there being two things in the truths of our religion—a divine beauty that renders them lovely, and a sacred majesty that renders them venerable; and two things also about errors—an impiety, that makes them horrible, and an impertinence that renders them ridiculous. For these reasons, while the saints have ever cherished towards the truth the twofold sentiment of love and fear—the whole of their wisdom being comprised between fear, which is its beginning, and love which is its end—they have, at the same time, entertained towards error the twofold feeling of hatred and contempt, and their zeal has been at once employed to repel, by force of reasoning, the malice of the wicked, and to chastise, by the aid of ridicule, their extravagance and folly.

Do not then expect, fathers, to make people believe that it is unworthy of a Christian to treat error with derision. Nothing is easier than to convince all who were not aware of it before, that this practice is perfectly just—that it is common with the fathers of the Church, and that it is sanctioned by Scripture, by the example of the best of saints, and even by that of God himself.

The source of all heresies is the exclusion of some one of these truths; and the source of all the cavils brought against us by heretics, is their ignorance of some one of these truths.

And it usually happens that, being unable to perceive the relation of two opposing truths, and believing that the admission of the one involves the exclusion of the other, they adhere to the one and renounce the other; and fancy that we do the contrary. Now this exclusion is the source of their heresy, and the ignorance we have shown them to labour under, the ground of their cavils.

Therefore it is that the shortest way to prevent heresies is to instruct men in every kind of truth ; and the surest way to refute them, is to declare it as universally. . . .

The error they all fall into, is the more dangerous, from each pursuing one truth: their fault is not in adopting falsehood, but in not embracing the countervailing truth.

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Does “sexual orientation” have a place in your parish’s mission statement?

December 28th, 2011, Promulgated by Ben Anderson

Does “sexual orientation” have a place in your parish’s mission statement? Fr. Joseph Marcoux of St. Catherine of Siena Parish in Ithaca seems to think so:

We are so pleased that you chose to celebrate with us this weekend. We warmly invite you to active participation in our liturgical celebration. Please feel free to approach one of our Ministers of Hospitality if you are in need of any assistance. No matter what your present status in the Catholic Church, your current family or marital situation, your past or present religious affiliation; no matter what your personal history, age, background, sexual orientation, gender, race or color; no matter what your self-image or self-esteem: YOU are invited, welcomed, accepted, loved and respected at St. Catherine of Siena Church in Ithaca, New York.

Another curiosity I’ve had is, “why do parish’s have mission statements?” Aren’t we all Catholic? As Bishop Hubbard recently lamented:

There is also a growing congregationalism, wherein parishioners fail to appreciate the relationship of their parish to the diocese and to the Church universal.

A few years back, before I left my geographic parish because the priest removed himself from full communion with the Catholic Church by endorsing the ordination of women, I remember he made a big deal out of a huge weekend event in which the parish would define its mission statement. I didn’t have time to devote a whole Saturday (and I believe Friday) to such a silly ordeal, but if I would have had my say it would have gone something like this:

O my God, I firmly believe that you are one God in three divine persons, Father, Son and Holy Spirit. I believe that your divine Son became man and died for our sins, and that he will come to judge the living and the dead. I believe these and all the truths which the holy catholic Church teaches, because in revealing them you can neither deceive nor be deceived.

And if you think Fr. Marcoux is happy to warp the truth only in his own parish in order to tailor to the LGBT community in, you’d be mistaken. See his bulletin article here on the diocesan wide push.  In fact, in hind sight, I would bet that my previously mentioned priest was pushing behind the scenes to get such wording into my previous parish’s mission statement.

And here is the bulletin article articulating the change to the mission statement:

Fr. Marcoux was also one of the three co-authors of the Rochester priest protest against the Church’s language toward homosexuals and also an alleged butt-baptizer.

DISCLAIMER: There are ways to interpret Fr. Marcoux’s words to be inline with Catholic teaching. Certainly we should be welcoming to all people and meet them where they are and gently invite them on a path towards full communion with the Church.  Those who struggle with SSA who are in full communion should be treated just like anyone else.  However, in our confused society and pro-gay agenda diocese, when one speaks of inviting homosexuals to full/active participation in the liturgy without clearly stating that practicing homosexuals should refrain from receiving communion, it’s highly suggestive that you are actually supportive of their lifestyle and their agenda.

 

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Bishops Hubbard and Clark reflect on their recent ad limina visit

December 26th, 2011, Promulgated by Ben Anderson

Both Bishop Hubbard (of Albany) and Bishop Clark (Rochester) wrote of their recent ad limina visit in their local lapdog papers. I started writing commentary to Part 1 of Bishop Hubbard’s series a few weeks back and intended to do more, but time has slipped away and I don’t think I’ll get much more in the near future. So I’ll offer just a few quick thoughts and snippets, but mostly just wanted to share the links so you can go read them for yourselves. I wish to thank both bishops for writing of their experience and sharing it with their respective flocks. It makes me feel a part of something bigger. Bishop Hubbard’s articles especially are very detailed and he even provides a good deal of background for those of us who don’t know Rome all that well. The specific parts I’ll comment on are what is relevant to this blog, not necessarily the most important or interesting parts, so it is what it is. Please don’t think I’m just casting aside all the good information they shared. There’s also probably some interesting tidbits that I’m skipping over because of time, so please feel free to share your own insights in the comments.

First the links:

Bishop Hubbard’s “Rome Diary” (part 1, part 2, part 3)

Bishop Clark’s two part series:

Part 1: Hopes, concerns shared with pope
Part 2: Liturgies, meetings, catching up with friends highlight trip

and the snippets [my comments in red]

Bishop Hubbard

…the council [Vatican 2] called for [interesting insight into how Bishop Hubbard views the council]:

• to shift from the Mass and sacramental celebrations all in Latin to the vernacular, with the altar now facing the congregation and greater lay roles and involvement;

• the shift from a hierarchical model of the Church – where the role of the clergy and religious was to teach, govern and sanctify and the role of the laity was to be taught, ruled and sanctified – to the “people of God” understanding of the Church, where the primary sacrament is not ordination or the vowed life but baptism, with its emphasis that all the members of the Church are called to holiness and ministry within their respective states of life; [I hear this frequently that lay Catholics prior to the council weren't called to enter into a life of holiness.  Perhaps I'm just skeptical, but is that really true?  I don't know, I wasn't around then.  I'm sure some of you were - what's your thoughts?]

• the change involving our understanding of religious liberty and the call for dialogue and prayer with our Protestant, Jewish, Muslim and other brothers and sisters of various religious traditions; and

• the emphasis of the Church not to be aloof from the political and economic life of society, but to seed it with the Gospel message and the Church’s social teaching.

[I find it interesting that most of the challenges the Church faces today are excesses (and perversions) of the above points.]

In citing the challenges we face, some bishops mention an anti-bishop mentality which is quite prevalent in the United States. Those on the far right believe bishops are too tentative in the exercise of authority and those on the left believe them to be bullies. There is also a growing congregationalism, wherein parishioners fail to appreciate the relationship of their parish to the diocese and to the Church universal.

[to be clear, we are NOT anti-bishop here at Cleansing Fire... we are pro Catholicism (every last bit of it).  Note above where Bishop Hubbard states the shift away from the hierarchy's duty to govern.  Those who expect the bishops to do something about radically progressive professors teaching in diocesan schools of Theology and Ministry ought to understand that the bishops who give voice to dissidents don't see it as their responsibility to correct them or do anything about it.]

On parish closings
Our next visit was to the Congregation for the Clergy, where Cardinal Mauro Piacenza serves as the prefect. Strange as it may seem, the Congregation for the Clergy is the first Court of Appeal when a parish is closed, merged or reconfigured.

The cardinal stated that his Congregation, along with the Congregation for Bishops, will soon be publishing a study on the restructuring of parishes. He underscored how there must be extensive consultation with parishioners to be affected, and with the Presbyteral Council, before any decisions can be made.

Cardinal Piacenza also emphasized that the assets of the closed parish must remain within the local community, and, if a parish or school are converted to other uses, insofar as is possible, they should be made available for social or charitable purposes.

This discussion was of great interest to the bishops present, because six of our seven dioceses in New York State are or will be involved extensively in making difficult decisions through the process of pastoral planning.

Cardinal Piacenza indicated that his Congregation is preparing another instruction on the merger of parishes, highlighting the role that the ordained priest must play in whatever reconfiguration takes place. [!!! perhaps someone IS reading our letters!]

He pointed out that a weakened sense of the meaning and importance of Christian worship can only lead to a weakened sense of the specific and essential vocation of the laity to imbue the temporal order with the spirit of the Gospel. [junk masses lead to junk Christians]

Part 2

I must also confess that I responded twice to the greeting, “The Lord be with you,” with, “And also with You,” instead of, “And with your Spirit,” which the new translation calls for. I expect it will take a few months before overcoming the tendency to respond almost automatically with the phrases to which we have become accustomed over the past 40 years and gain familiarity with the new responses.

I’m with you, Your Excellency. I almost got it right on Christmas… almost, but not quite. And I had only been doing the old translation for about 8 years.


Afterwards, I joined Robert Mickens, a regular columnist for The Tablet, a Catholic newspaper of London, whose accounts of Vatican news I have enjoyed immensely over the years.

A quick googling of Fr. Z’s site turns up a few results. For those who think Cleansing Fire is some renegade blog who trashes their spiritual leaders, go read what Robert Mickens has to say about our Holy Father. His Excellency doesn’t seem to mind such talk, so I’m sure he wouldn’t mind some good, healthy, dialogue from the other side.


Cardinal Levada spoke about the Pontifical Commission “Ecclesia Dei,” which also comes under his jurisdiction. This commission seeks to ensure that the Tridentine Latin Mass, which was celebrated prior to the liturgical changes of the Second Vatican Council, be available to those faithful who desire what is now an extraordinary form of the Mass.

We bishops expressed our belief that this provision is sufficiently available within our respective dioceses.

A 1PM mass in the ghetto is “sufficiently available”?

Bishop Clark part 2:

The sessions were cordial and constructive in many ways. It was clear that the people with whom we met are well-informed and care deeply about their areas of competence, and certainly are committed to the service of the church.

Yet I felt that, with a couple of exceptions, they and we bishops — because of our differing day-to-day experience — did not have the kind of meeting of the minds about the matters at hand that would have made the sessions more rewarding for all concerned. Without question we share the same ideals and have the building of the Kingdom as our common goal. The difference may be that, because our friends in the several offices deal with the whole church, they speak of these commonly held values and goals in more general ways than we bishops. Our day-to-day pastoral task is to help the people in our respective dioceses to live the values and ideas in the demanding, complex environment of today’s world.

All that said, I think that our visits were important. They are reminders that we belong to a vast and varied community of faith; that it is foreign to our tradition to think of an individual Catholic, a parish or a diocese standing alone, as not needing to be connected to that larger communion. At our best, we are beautifully interdependent, called to learn and grow through what we share in our communion of faith.

I confess that the visits were a healthy reminder to me to be extra careful in what I ask of or expect from my coworkers in the Lord’s vineyard. We too share the same deep values of our Catholic tradition. Our common goal to build up the Kingdom is the same. The visits remind me that when I call coworkers to focus on a particular project or cause I need always to understand that it can’t and won’t always happen at the same time, or in the same way or with perfect results. Life just doesn’t work that way. Yes, it’s important for me to call the community together to common and important purposes. It’s no less important to encourage and support everyone in the effort, and to be happy with the good fruit of everyone’s honest effort.

This is purely speculative, but it sure seems like Bishop Clark’s “healthy reminder” is a way for him to rebuke the way he was addressed in Rome? What do you think?

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