I highly recommend this 'Hero on the Hudson' game for a laugh:
Press left direction button to put plane nose down, press right to put plane nose up. Bon chance!
Catholics, go out and change Britain!
3 hours ago
Certainly, there is mentality of narrow views that isolate Vatican II and which has provoked this opposition. There are many accounts of it which give the impression that, from Vatican II onward, everything has been changed, and that what preceded it has no value or, at best, has value only in the light of Vatican II.
The Second Vatican Council has not been treated as a part of the entire living Tradition of the Church, but as an end of Tradition, a new start from zero. The truth is that this particular Council defined no dogma at all, and deliberately chose to remain on a modest level, as a merely pastoral council; and yet many treat it as though it had made itself into a sort of superdogma which takes away the importance of all the rest.
This idea is made stronger by things that are now happening. That which previously was considered most holy – the form in which the liturgy was handed down – suddenly appears as the most forbidden of all things, the one thing that can safely be prohibited. It is intolerable to criticize decisions which have been taken since the Council; on the other hand, if men make question of ancient rules, or even of the great truths of the Faith – for instance, the corporal virginity of Mary, the bodily resurrection of Jesus, the immortality of the soul, etc. – nobody complains or only does so with the greatest moderation.
Oremus et pro perfidis Iudaeis: ut Deus et Dominus noster auferat velamen de cordibus eorum; ut et ipsi agnoscant Iesum Christum Dominum nostrum.
Let us pray also for the faithless Jews: that our God and Lord would remove the veil from their hearts: that they also may acknowledge our Lord Jesus Christ.
S. Oremus. Priest: Let us pray.
V. Flectamus genua. Deacon: Let us kneel.
R. Levate. Subdeacon: Arise.
Omnipotens sempiterne Deus, qui etiam iudaicam perfidiam a tua misericordia non repellis: exaudi preces nostras, quas pro illius populi obcaecatione deferimus; ut, agnita veritatis tuae luce, quae Christus est, a suis tenebris eruantur. Per Dominum nostrum, Iesum Christum, filium tuum, qui tecum vivat et regnat in unitate Spiritu Sancti, Deus, per omnia saecula saeculorum. R. Amen.
Almighty and everlasting God, who drivest not away from Thy mercy even the faithless Jews: hear our prayers, which we offer for the blindness of that people: that, acknowledging the light of Thy truth, which is Christ, they may be rescued from their darkness. Through our Lord Jesus Christ, Thy Son, who liveth and reigneth with Thee in the unity of the Holy Spirit, God, world without end. R. Amen.
13 We are not like Moses, who would put a veil over his face to keep the Israelites from gazing at it while the radiance was fading away.
14 But their minds were made dull, for to this day the same veil remains when the old covenant is read. It has not been removed, because only in Christ is it taken away.
15 Even to this day when Moses is read, a veil covers their hearts.
16 But whenever anyone turns to the Lord, the veil is taken away.
PRAYER FOR GOVERNMENT We pray, Thee O Almighty and Eternal God! Who through Jesus Christ hast revealed Thy glory to all nations, to preserve the works of Thy mercy, that Thy Church, being spread through the whole world, may continue with unchanging faith in the confession of Thy Name. We pray Thee, who alone art good and holy, to endow with heavenly knowledge, sincere zeal, and sanctity of life, our chief bishop, Pope N., the Vicar of Our Lord Jesus Christ, in the government of his Church; our own bishop, N., all other bishops, prelates, and pastors of the Church; and especially those who are appointed to exercise amongst us the functions of the holy ministry, and conduct Thy people into the ways of salvation.
We pray Thee O God of might, wisdom, and justice! Through whom authority is rightly administered, laws are enacted, and judgment decreed, assist with Thy Holy Spirit of counsel and fortitude the President of these United States, that his administration may be conducted in righteousness, and be eminently useful to Thy people over whom he presides; by encouraging due respect for virtue and religion; by a faithful execution of the laws in justice and mercy; and by restraining vice and immorality. Let the light of Thy divine wisdom direct the deliberations of Congress, and shine forth in all the proceedings and laws framed for our rule and government, so that they may tend to the preservation of peace, the promotion of national happiness, the increase of industry, sobriety, and useful knowledge; and may perpetuate to us the blessing of equal liberty. We pray for his excellency, the governor of this state , for the members of the assembly, for all judges, magistrates, and other officers who are appointed to guard our political welfare, that they may be enabled, by Thy powerful protection, to discharge the duties of their respective stations with honesty and ability. We recommend likewise, to Thy unbounded mercy, all our brethren and fellow citizens throughout the United States, that they may be blessed in the knowledge and sanctified in the observance of Thy most holy law; that they may be preserved in union, and in that peace which the world cannot give; and after enjoying the blessings of this life, be admitted to those which are eternal.
To these, O Lord, and to all that rest in Christ, grant, we beseech Thee, a place of refreshment, light, and everlasting peace, through the same Jesus Christ, Our Lord and Savior. Amen.
Part I: These past two Sundays I have dedicated my Pastor’s Column to New Year Resolutions. First I recommended that following Pope Benedict XVI’s lead, people no longer receive Holy Communion in the hand, and start receiving on the tongue. Secondly I recommended that people start correcting themselves when they use the Lord’s name in vain. This week I recommend that everyone in the parish make it a point to attend the 9:30 am Extraordinary Form of the Mass at least a few times during the coming year.
To begin to understand why, perhaps it is best to ask a question: How many Catholics today even realize that there is a liturgical crisis currently going on in the Church? Many parishes during the post-Vatican II era fell into irregular liturgical practices to such an extent that Pope John Paul II needed to commission a juridical document in 2004 for the universal Church in order to address the issue: “It is not possible to be silent about the abuses, even quite grave ones, against the nature of the liturgy and the sacraments as well as the tradition and authority of the Church, which in our day not infrequently plague liturgical celebrations in one ecclesial environment or another. In some places the perpetuation of liturgical abuses has become habitual” (Redemptionis Sacramentum, 4).
Habitual abuse means that neither the clergy nor the laity at Mass even realizes that the Sacred Mass, that which offers true worship to God and forms Catholic identity like no other act, is being deformed. Such ignorance of the nature of the liturgy prompted Pope Benedict XVI, then Cardinal Joseph Ratzinger, to write in 2000: “Liturgical education today, of both priests and laity, is deficient to a deplorable extent. Much remains to be done here.” Sadly these attempts by Rome to correct liturgical abuse seem to have been virtually ignored by much of the Church at the parish level.
Since I arrived here at St. Mary Church in 2003 I have tried to address these issues and as everyone knows, I have made the renewal of the liturgy a priority for the parish. The first thing I did as pastor was to simply bring St. Mary Church into conformity with the norms of the Church. In the following years, I introduced singing the Latin Mass parts into all of the Masses, depending on the Mass and the occasion, as the documents require: “...steps should be taken so that the faithful may also be able to say or to sing together in Latin those parts of the Ordinary of the Mass which pertain to them.” (Sacrosanctum Concilium, 54). Thirdly I reserved altar serving to boys alone in order promote vocations to the priesthood. Finally, I have tried to imbue the liturgy here with a sacred spirit, avoiding profane greetings and actions, and I sought to build a sacred music program that would truly reflect our rich and ancient heritage.
Most importantly, I have attempted to educate everyone about why I was doing all of this. I have held numerous evening classes on the liturgy over the years, given homilies and written bulletin columns, trying to explain the proper spirit of the liturgy, and the authentic liturgical norms of the Church.
Many Catholics, who have been rightly offended by the profanation of the sacred over the years, joyfully embraced these changes. Some while not familiar with liturgical theology, have grown to understand better why a reverent liturgy is a more prayerful experience, and have also supported the changes.
Nonetheless the decisions I have made have been hard for others, and there have been not a few complaints. I am sometimes saddened by the brazen words of people who come to me and criticize a St. Mary’s priest for actually prayerfully offering the Mass according to the liturgical norms. To me, the person’s comment is symbolic of the current liturgical crisis: many years of a more casual liturgy, and even habitual liturgical abuse, are hard to overcome. Furthermore, the fact that so few parishes are implementing what the Magisterium is asking us to do makes the changes at St. Mary Church appear even more strange.
Yet how many Catholics truly understand what the Mass is: the re-presentation of the Sacrifice of Christ’s crucifixion to God the Father? (Catechism #1367) Some people are still coming to Sunday Mass expecting liturgical abuses or to be entertained by the priest, rather than the real reason we come – to worship God, offering this perfect sacrifice according to the means handed down to us by Mother Church.
If only more people understood that novelties and priestly creativity in the Mass take away from this transcendent reality, and suddenly the sacred act is profaned, taking on the mere personality of the priest. No! As Padre Pio says, at Mass we are to humbly pray like St. John and Our Lady at the foot of the cross. Would that more people’s comments to me about the Mass reflected this understanding.
January 25, 2009
Part II: Yet beyond the lack of fidelity to the Vatican II liturgical norms there is still a deeper question which has only now begun to be addressed by Pope Benedict XVI: whether the liturgical reform of the Second Vatican Council that we have today was what the Fathers of the Council intended. Addressing the discontinuity between the Council’s idea of liturgical renewal and the final form of the Vatican II Mass, the then Cardinal Joseph Ratzinger wrote: “(I)n the place of liturgy as the fruit of development came fabricated liturgy. We abandoned the organic, living process of growth and development over centuries, and replaced it –as in a manufacturing process- with a fabrication, a banal on-the-spot product.”
For example, today much of what Catholics think is the Second Vatican Council liturgical reform did not in fact come from the Council: “To the ordinary churchgoer,” wrote Cardinal Ratzinger, “the two most obvious effects of the liturgical reform of the Second Vatican Council seem to be the disappearance of Latin and the turning of the altars towards the people. Those who read the relevant texts will be astonished to learn that neither is in fact found in the decrees of the Council.” There is a long list of other changes as well that are simply not in the Vatican II documents either: removing altar rails, Communion in the hand, altar girls, etc.
For this reason Pope Benedict XVI’s decision to liberalize the Traditional Latin Mass (Extraordinary Form) is essential to reconnecting us with our lost tradition, and understanding what authentic worship of God is all about. This Mass was the Mass of our forefathers, of countless saints, and which in its essence dates back to the earliest Church.
Inspired by the Holy Father, I began the Extraordinary Form at the parish every Sunday over a year ago. As your Pastor I wish more people in the parish would understand that we have been given a treasure here at St. Mary’s with this Extraordinary Form, and while the Mass is definitely growing, it is still a disappointment that more people do not recognize what this is all about. .......
I encourage people to come and attend the 9:30 am Extraordinary Form so that they will experience what is in my opinion is the fullness of Catholic worship, and which communicates the Sacred to a higher degree than the other forms. The Ordinary Mass is a simpler version of this more ancient form, yet points to this fuller expression of worship.
I ask you to attend a few times because it sometimes takes a little while to appreciate its subtly, beauty and order. Even if you prefer the Ordinary Form of the Mass, your attendance at the Extraordinary Form will at least help you understand our history and the Ordinary Form better.
With all of the liturgical growth here at the parish over the past five years I hope that these two Pastor’s columns would help people to understand the big picture of why I am making these decisions. It is not my own personal whim which motivates me, but my desire to have our parish think and worship with the mind and heart of the Church.
Furthermore I think it more than a coincidence that the crisis in the liturgy over the past forty years coincided with so many other ecclesial crises: the radical decline in priestly and religious vocations, the shrinking and closing of Catholic schools, the breakdown of the family and the growth of the culture of death, the painful clergy scandals, etc. The Mass is the heart and source of our faith. If is the Mass is deformed and weak, then so is the rest of the body. As Pope Benedict XVI has written, “I am convinced that the crisis in the Church that we are experiencing today is, to a large extent, due to the disintegration of the liturgy.”
In conclusion, nothing will affect a renewal in the Church and in the culture more than a renewal in the liturgy. The Mass not only expresses what we believe, it shapes what we believe. Come, open yourself to what the Holy Spirit is doing at this point in history, and worship our Lord in the coming year in spirit and truth.
Sincerely in Christ,
Fr. Greg J. Markey
Contrary to common perception, Jewish anti-Zionism is not restricted exclusively to the well know Jewish anti-Zionist movements such as Satmar and Neturei Karta.
There are in fact many Jewish movements, groups and organizations whose ideology regarding Zionism and the so-called "State of Israel" is that of the unadulterated Torah position that any form of Zionism is heresy and that the existence of the so-called "State of Israel" is illegitimate.
No one has had to create any antagonism between our Torah and Zionism because such antagonism exists by virtue of the essence of Judaism itself, which can never tolerate the heresy of Zionism.
Zionism is wrong from the Torah viewpoint, not because many of its adherents are lax in practice or even anti-religious, but because its fundamental principle conflicts with the Torah.
15/1/09 Church Teaching on Mutuality of the Sexes
In a recent television interview, Archbishop Diarmuid Martin was quizzed about the significance of certain phrases taken, often in isolation, from documents of the Church on homosexuality.
In response the first question of the interview Archbishop Martin clearly and without hesitation replied that he fully accepted the teaching of the Church on the morality of homosexual acts in its entirety.
In a later section of the interview Archbishop Martin was asked a question which touched on the moral culpability of individuals. He replied that he could not make generalized statements about individual situations, noting “I do not know”, in a sense in which the “not knowing” referred not to the Church’s teaching but to the specific circumstances of individuals.
Unfortunately, many anonymous sources have spread the view that Archbishop Martin had refused to endorse Catholic teaching. One website even invites its readers to begin looking at the interview a full two minutes after the point where the Archbishop spoke of his full adherence to the teaching of the Church.
Archbishop Martin confirms once again his complete adherence to this teaching which also constitutes the norm for teaching and preaching in the diocese.
The Archbishop has repeatedly, over a number of years, stressed how the Church’s position on human sexuality is based on a vision in which the mutuality of the sexes is recognised as something anthropologically unique and irreplaceable and not as a simple cultural construct which can be adapted and changed.
The relevant church teachings are reproduced here:
Catechism of the Catholic Church (2357, 2358, 2359)
Considerations regarding proposals to give Legal Recognition to Unions between Homosexual Persons (June 3, 2003)
Letter to the Bishops of the Catholic Church on the Pastoral Care of Homosexual Persons (1/10/1986)
Persona Humana Declaration on certain questions concerning sexual ethics
SRI LANKA Calls For Women To Cover Up At Cathedral
The clothing some young women wear to Mass at Colombo's main Catholic Church is attracting attention, judging by the messages on the notice board asking them to dress more modestly.
Father Tony Martyn, appointed parish priest of St. Lucia's Cathedral in 2006, says Sunday Mass there has become something of a women's fashion parade. This may have silent admirers, but it definitely has others frowning.
"Modesty is a virtue not limited to conduct, gestures, language, reading and thought, but also to clothing," Father Martyn told UCA News at the end of December.
"Here they (people) meet God," the priest said.
Three priests at the cathedral and some parishioners complain that some young women come to church in revealing short skirts, halter tops and low-cut blouses. This creates an unpleasant atmosphere, sets a bad example for youngsters and distracts many people, especially young men, they maintain. They also say little was done about the situation in the past.
Since November, however, some parishioners have distributed head veils free of charge to women, especially the young, to be worn during church services. Women traditionally wore a head covering to church, but the practice has slipped.
Meanwhile, the cathedral notice board shows pictures of modest dress as well as signs parishioners have put up calling on women to dress modestly and all parishioners not to dress extravagantly. Some signs appeal to parents to educate children about this. "Begin early," one said.
Father Joseph cited Saint Paul's admonition against extravagant dress in his First Letter to Timothy......
No desire for reform - in Russian Orthodoxy
Interfax reports on comments made by the current locum tenens of the Moscow Patriarchate:
There will be no reforms in the Russian Orthodox Church when a new Patriarch takes office, Patriarchal Locum Tenens Metropolitan Kirill told the media in Moscow on Monday.
"I strongly oppose any church reforms. Besides, I do not think that any of the 145 archbishops that may be nominated for Patriarch have reform aspirations," he said.
Russia has twice learned "the necessity of careful attitude to traditions, especially church traditions," the Metropolitan said.
"The first lesson we learned was the church split by Old Believers. Our second lesson was the notorious innovations of the 1920s. Both processes caused agitation and divided people but neither of them reached the goals set by the reformers," he told.
"Church reforms cannot attain their goals unless these goals are rooted in people's life," Metropolitan Kirill remarked.
"Our Church is strong with its ability to preserve the belief and the flawless moral paradigm and to pass them over from one generation to another," the Metropolitan said.
"The Church is conservative by nature, as it maintains the apostolic belief," he added.
"If we want to pass the belief from one generation to another for centuries, the belief must be intact. Any reform damaging the belief, traditions and values is called heresy," he said.
The Archbishop of Dublin was asked by Vincent Brown - "do you think child sexual abuse is a moral
evil?" to which the Archbishop replied, after several attempts, and repeating of the question, "I have no
Well, no, that didn't actually happen - what the Archbishop said was "I would kill anyone who
touched the children of friends of mine" which is rather strong for a bishop but good punter friendly
language to get the masses on side before the reports come out and makes clear that the Archbishop
recognises sin when he sees it.
The Archbishop of Dublin was then asked by Vincent Brown - "do you think homosexual acts are a
moral evil?" to which the Archbishop replied, after several attempts, and repeating of the question,
"I have no idea".
This time it did actually happen.
So for all the talk of anthropology, caring relationships, uniqueness of marriage, it comes down to that
- a reluctance by a Catholic bishop to confirm and deliver basis Catholic teaching. Of course he
could nuance it. Of course he could point out that homosexual sins aren't worse than other sins.
But if he can't bring himself to confirm the sinfulness of the act, where can he go from there?
Perhaps he was too busy in his head trying to think how to answer the question as to whether he
wanted to remain as Archbishop of Dublin or return to Rome.
On Tuesday, January 6, 2009, the Feast of the Epiphany, the Benedictines of Mary, Queen of Apostles, a traditional community in the Diocese of Kansas City-Saint Joseph (MO), had a novice make her first profession of vows and also had the investiture in the Benedictine Habit of four postulants. This happened at the Oratory of Old Saint Patrick in Kansas City, MO.
Here are photographs of the Holy Mass, celebrated by His Excellency Robert W. Finn, as well as the profession of Sister Grace of the Merciful Face of Jesus and the investiture of the four postulants. Congratulations to the Benedictines of Mary for their phenomenal growth. Their website is here, and details, among other things, their making of traditional vestments.
"You see growth in those orders that emphasize the Pope, the Eucharist and Mary. Among the religious there was always a lot of support for progressive movements [...] These would lead to an attractive Church, these were the future. Well, it seems not [...] not that there's so much growth in traditional orders, but they're the only ones growing at all."
The Roman Station for Epiphany is San Pietro in Vaticano. The only problem is that Epiphany in the Vatican is celebrated on 6 January, when it ought to be. In the rest of the world, sadly, Epiphany is moved around, thus obliterating it’s fixed character in relation to Christmas Day......
The celebration of Epiphany stretches back to the Church’s earliest times. In the Greek East, Epiphany was of far greater importance than Christmas, which was a relative latecomer. In the Latin West, Christmas developed first, and Epiphany later.
In many countries people exchange gifts on Epiphany, in imitation of the Magi with their gifts. Epiphany truly falls on 6 January, the twelfth day after Christmas, as in “On the Twelfth day of Christmas, my true love gave to me…”, and also the title of Shakespeare’s play Twelfth Night. In the reformed, post-Conciliar calendar Epiphany is usually transferred to a Sunday, so that more people can attend the Mass.
I think it is a mistake to transfer important feasts like Epiphany, in Christmastide, and Ascension Thursday in Eastertide. These feasts are pegged to the great celebrations of Christmas and Easter for a reason. When we transfer these feasts to Sunday, we diminish the meaning of the liturgical year. By making our obligations as Catholics ever more lax and easier to fulfill, a subtle signal is sent that none of our obligations, practices or teachings are important enough to warrant a place and, at times, sacrifice in our daily lives.
Bishops to back Lisbon II
The Bishops' Conference is set to adopt an unequivocal pro-Lisbon approach to the second referendum on the Lisbon Treaty The Irish Catholic understands.
The Church came in for sharp criticism from politicians after a statement in the run up to the first Lisbon Treaty referendum made very positive statements about the treaty, but, crucially, stopped short of an endorsement.
Now, The Irish Catholic understands that Government assurances on the right to life and other sensitive ethical issues will lead the Bishops' Conference to be clearer in its support.......
A well-placed Church source confirmed to The Irish Catholic that in the second Lisbon referendum, due to be held later this year, a stronger statement of support will be issued by a committee of the Bishops' Conference. At this stage it is unclear whether that statement would come from the Standing Committee or the bishops' Committee on Europe.
Another senior figure privately admitted to The Irish Catholic that the inconclusive statement on Lisbon ''may have caused some unnecessary confusion''.
Liturgical renewal after the Council, he suggested, had shown in hindsight a "kind of naive innocence", with inadequate "thought being given to what happens in any community when its symbol system is disrupted."
The liturgical calendar was an example. For since the Liturgy "is the place where time and eternity meet", changing the liturgical calendar, he said, "means to change our way of relating to God".
This can flow over to thinking on doctrinal matters. "Pastorally, every bishop has been asked: 'Since we no longer recognise certain saints on the Church's calendar, why can't the Church correct her teaching on sexual morality, on women's ordination and on other difficult doctrines?'"
He continued: "A change in space, in architecture and in the placement of altars and other liturgical furnishings has similar effect, as has a change in language, which carries and conditions our thinking and evaluating. A change in Liturgy changes the context of the Church's life.
Father, I am sorry to be a pedant but the tax year starts on 6th April. This came about when Britain adopted the Gregorian Calendar in September 1752. Because of the differences between the Julian and Gregorian calendars and the delay in Britain adopting the new calendar, this required a correction of 11 days, 2nd September 1752 being followed not by 3rd September but by 14th.
After 1753, the British tax year in Britain continued to operate on the Julian calendar and began on 5 April, which was the "Old Style" new year's day of 25 March. A 12th skipped Julian leap day in 1800 changed its start to 6 April. It was not changed when a 13th Julian leap day was skipped in 1900, so the tax year in the United Kingdom still begins on 6 April.