Category Archives: Eucharist

The Church, from the very Beginning…was Catholic! By Kenneth Henderson – Part 1 of 3

Apologetics, Church, Early Church Fathers, Eucharist, Evangelism, Holy Orders, Scripture

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Ruins of a Roman Temple in Ephesus that was turned in to an Early Christian Church.  See the crosses etched in to the outside wall.  Ephesus was a thriving Christian city in the first days of the Church.

They devoted themselves to the teaching of the apostles and to the communal life, to the breaking of the bread and to the prayers. ~ Acts 2:42

Many “Bible Alone” Christians will say that the Church of the Bible looks nothing like the Catholic Church. If that were true, then we would expect to find evidence of the first few hundred years of Christianity to support this claim. However, what we do find is evidence to show that the Early Church was indeed Catholic in every way! Many Protestants claim that the Church of the first three centuries was a “pure” Church and base that on a modern reading of Acts 2:42, ignoring that writings of the earliest Christians. They will also claim that it was only after the legalization of Christianity by Roman Emperor Constantine (313 AD) did the Church become “Catholic” and corrupt. However, the doctrines of Post-Constantine Catholicism are the same doctrines that were held by Christians for the preceding three centuries. In fact, the evidence below clearly shows that the beliefs of the Early Church are the same as those of the Catholic Church today in the 3rd millennium.

Again, The Early Church Fathers are so important because: 1) their testimonies prove that the Early Church was Catholic; 2) the councils of Trent and Vatican I declared that no-one may interpret Scripture in a manner contrary to the unanimous consent of the Fathers; 3) all the Fathers were convinced that the original texts of the Bible were absolutely immune from all error. IF, Catholic doctrine had changed “many times” from that of the earliest writings, then the record should reflect this. However, the record shows that the writings of the Early Church Fathers are consistent with the teachings of the modern Catholic Church. Nothing has changed! This is why the councils of Trent and Vatican I attest that the writings of the Early Church are to be regarded as authoritative in respect to the interpretation of scripture. Any interpretation of scripture cannot be in conflict of the testament of the unanimous teachings of Early Church on doctrine. Again, let me clarify…doctrines are those teachings from scripture that deal with items of Faith and Morals, not practices, customs and disciplines which so many anti-Catholics try to say are doctrines. Example, Baptism by sprinkling vs immersion, this is a practice.

The early Church was the Catholic Church. It taught infallibly, gave us the New Testament and was made up of three ranks of clergy, bishop, priest and deacon. The idea of “Scripture Alone” didn’t exist nor could it have as the printing press would not be invented for more than a thousand years. The earliest Christians didn’t even have a New Testament yet. It was a NEW Church. They had to rely upon verbal teaching that was passed down from the Apostles as Paul says in 2 Thessalonians 2:15.

Stand firm, then, brothers, and keep the traditions that we taught you, whether by word of mouth or by letter. (2 Thessalonians 2:15)

Before there was a Bible, there was a Church…

To make sure that the apostolic tradition would be passed down after the deaths of the apostles, Paul also told Timothy, “What you have heard from me before many witnesses entrust to faithful men who will be able to teach others also“ (2 Tim. 2:2). In other words, he was telling Timothy that it was necessary to keep the traditions and teachings alive. Yes, he was writing letters, but every place a church had been established did not instantly get a copy of those letters. It would take many, many years before they all would be compiled into what we now know as the New Testament. No written Bibles as we know them today existed. This is important to understand.

In the first four centuries of the Church many books, such as the seven letters of Ignatius, the Letter of Clement [the fourth pope] to the Corinthians, the Didache, and The Shepherd were revered by many Christians as inspired but were later shown to be non-inspired. Keep in mind, non-inspired does not imply not important or not authoritative, it just means that they did not see that those writings to be on level with the inspired writings of the Apostles.

The Bible as we know it today didn’t come into being until the Councils of Hippo and Carthage. That is when the Catholic Church defined which books made it into the New Testament and which didn’t. There were many letters and writings that were floating around and they saw a need to settle which were to be considered as inspired, which were important but not inspired, and which were even heretical. The council fathers studied many documents, including, of course, the writings of the Apostles themselves, but it was not until these councils that the Church officially settled the issue of what should be included in the Canon of Scripture.

What did the Early Church look like?

That being said, what did the early Church really look like? Let’s look at the writings of the Early Church Fathers to see the Church that they knew. I bet all the Catholic Christians reading this will recognize their Church, and I’m guessing that most Protestants will not see theirs. But, let’s find out.

In the year A.D 80, we see Saint Clement of Rome, the fourth in line of succession from Peter, who was also a disciple of Peter and Paul, sending a letter to Corinth. Exhorting them to get it together or they would have severe repercussions. Those Corinthians had been causing the Church fits since Saint Paul. Now why was a bishop in Rome telling the Church in Corinth what to do? Because he had authority to do so and that authority was recognized. He is recognized as the fourth Bishop of Rome, the fourth Pope!

Clement of Rome

If anyone disobey the things which have been said by Him through us, let them know that they will involve themselves in transgression and in no small danger. We, however, shall be innocent of this sin, and will pray with earnest entreaty and supplication that the Creator of all may keep unharmed the number of His elect, which have been counted up in the whole world, through His beloved child Jesus Christ, through whom He has called us from darkness to light, and from ignorance to the full knowledge of the glory of His name.(Letter to the Corinthians 28a [A.D. 80]). –> Read online in its entirety here

LOOK FOR PART 2 ON MONDAY

 

A Catholic – Christian Response to Violence- by Deacon Marty McIndoe

Blessed Virgin Mary, Church, Eucharist, Evangelism, Family, Morality, Peace and Justice, Penance and Reconciliation, Prayer, Sacraments

Israel 344This is the entrance to modern day Bethlehem, the city where the Prince of Peace was born.  It is only one reminder of how violence changes things for the worse.

Sometimes I find it so difficult to face the news of the day.  I know that there are so many good people in the world today that are doing so many good things, but then we are confronted with some people who just seem to be totally influenced by pure evil.  The recent attack in Dallas, Texas has caused me to write this post.  Five Police Officers were killed and six more wounded while they were trying to keep peace at a protest against police violence.   Police Officers have one of the toughest jobs in the world and the vast majority of them do an absolutely fantastic job.  I was really struck by the fact that when the gunfire began at the Dallas rally, Police Officers began shielding, with their own lives, the people that were protesting against them.  That is just an example of how the Police Officer operates.  He or she is trained to Protect and Serve.  In response they are often treated very poorly.

I think that this is just a small portion of the problem we have today.  People seem to think that acts of violence are a way of achieving certain goals.  We then throw in to that racial bias and you can see how messed up we really are.  We have groups like Black Lives Matter who say that Police unfairly attack blacks.  Now, there may be some occasions when this happens, but that is rare.  In 2015 Police Officers had to take the lives of 494 white people and 258 black people.  That hardly seems racist.  It is absolutely terrible that any lives had to be taken, white or black.  But, violence is a large part of our society.  There are some people who believe that making gun ownership illegal would solve that, but as a former law enforcement officer myself, I can tell you that people will get the guns whether they are legal or not.  There are plenty of statistics to show that certain cities that have outlawed guns still have a high rate of people being shot.  We really need to go down much further in to the problem to try to stem violence.

Violence seems so present in our society.  I used to work in the Family Court and I could not believe what some husbands and wives did to each other.  Even young children seemed to act out in fits of violence.  It is hard to find a movie or tv show that doesn’t have a great deal of violence in it.  I look at the video games out there, and they are filled with violence.  This isn’t something new.  Even when I was growing up the cartoons had a lot of violence.  We seem to be a people that are fascinated with violence.  Along with that, there seems to be a shrinking respect for LIFE in all of its forms.   Here in the United States over one million mothers take the lives of their children through abortion each year. Soon to be St. Theresa of Calcutta said, “We must not be surprised when we hear of murders, of killings, of wars, of hatred. If a mother can kill her own child, what is left but for us to kill each other?”  Euthanasia seems to be growing too.  We can’t be a people that JUST say, Black Lives Matter; we need to be a people that say, EVERY LIFE MATTERS.

So, as Catholics growing in our faith, how do we deal with this?  First of all, PRAYER is very powerful.  I was so moved at mass today when our Pastor dedicated the whole mass (including selecting special Eucharistic Prayers) to ending violence and establishing PEACE.  We must make it our constant prayer to ask for peace.  We also must change our lives to turn away from violence.  Instead of watching those extremely violent movies and TV shows, turn towards ones that offer less violence.  In our every day actions, we need to try to be more peaceful.  When that car driver cuts you off, don’t swear or raise a finger at him, pray for him.  We need to tone down yelling in our relationships within our family.  We must try to do things that lead toward peace.  Let us recall the words of Pope Francis, “May the God of peace arouse in all an authentic desire for dialogue and reconciliation. Violence cannot be overcome with violence. Violence is overcome with peace.”

Our Church has given us tools to help keep us from being influenced by the evil one who loves to lead us towards violence and death and disunity.  Attending mass is one of the best ways to grow in to the person Jesus wants us to be.  We become more like him, when we receive him.  The Sacrament of Reconciliation helps not only us, but the people we live with.  I already mentioned prayer, but I want to mention it again because it is so powerful.  I especially recommend asking Our Blessed Mother, Mary to intercede for us.  She loves us all as her children and wants us to live together in peace and in harmony.  We call her the Queen of Peace.   We must follow the Church’s lead in calling all people to respect LIFE in all of its form.  Respect for LIFE should be at the heart of who we are.  Be a people who say, EVERY LIFE MATTERS.  Stand up for the Christian values that have been taught us and live them out.  When we end mass we are told, “GO FORTH”; that means that we have now been empowered by the Lord and sent out to make a difference in this world.  We really need to change this world.

 

 

The Mass Is Profoundly Biblical by Karlo Broussard

Apologetics, Church, Early Church Fathers, Eucharist, Liturgy, Scripture, Spirituality

Israel 481A photo I took inside the cave of St. Jerome.  This is located beneath the Church of the Nativity.  Beginning in 386, St. Jerome spent 30 years putting together the first full Bible, the Vulgate.  He lived in this cave to be as close to where Jesus was born as possible while working on the Sacred Scriptures.  His version was used up until the 20th Century.

 

Are Catholics Bible Christians? A Catholic who ponders this question may think, “Well, I know that Protestants call themselves Bible Christians, and Catholics don’t really use that terminology; so I guess I would have to answer ‘No.’” However, Catholics should respond to such a question with an immediate “Yes.”

As Catholics, we are 100 percent Bible Christians—that is to say, the Catholic Church believes that the Bible is the inspired word of God and, as such, according to the Second Vatican Council, the Bible “stands as the support and energy of the Church, the strength of faith for her sons, the food of the soul, the pure and everlasting source of spiritual life” (Dei Verbum 21). Therefore, Catholics are indeed Bible Christians—and there is perhaps no other aspect of the Catholic faith that exemplifies this more than the holy sacrifice of the Mass.

Familiarity with God’s word leads one to conclude that the Catholic Mass is not a foreign experience from the Bible. In fact, its structure, its words and gestures, and even its built-in theology are embedded in the pages of sacred Scripture. An examination of this “Bible blueprint” leads to the discovery that Catholic worship is truly a biblical style of worship.

The introductory rite

The Christian can recognize the biblical nature of Catholic worship in the first prayer of the Mass, the sign of the cross. The language of the prayer comes directly from Matthew 28:19, where Jesus commands his apostles to go out into all nations and baptize them “in the name of the Father, the Son and the Holy Spirit.” The gesture, a cross over the body, is implicitly found in the book of Ezekiel when the prophet receives the following instruction: “Go through the city, through Jerusalem, and put a mark upon the foreheads of the men who sigh and groan over all the abominations that are committed in it” (Ezek. 9:4). The mark given was meant to label those among the faithful remnant of God’s people who abhorred the abominations to the Lord and spare them from God’s wrath and judgment.

The significance for the gesture of the cross is that the word for mark in Hebrew is simply the Hebrew letter, taw, which is shaped like an X or plus sign. The Greek version is the letter tau, which is T-shaped, like the Franciscan cross. So the Catholic practice of making the sign of the cross not only reminds the Christian of the cross of Christ, which won the gift of salvation, but in light of the biblical tradition it also serves to be a visible expression of fidelity to the New Covenant in Jesus Christ and separation from the evil ways of the world.

Another part of the introductory rite that parallels the biblical blueprint is the greeting. The priest says, “The Lord be with you,” and the congregation responds, “And with your spirit.” The first thing to note is the biblical origin of the language. It comes from 2 Timothy 4:22: “The Lord be with your spirit.” Like the sign of the cross, the theological significance of the phrase “the Lord be with you” lies in the Old Testament. Throughout salvation history such language is never used for ordinary people in ordinary circumstances. It always signifies a unique vocation and mission that will impact the whole history of Israel and ensure God’s protection and help in carrying out that mission.

For example, when an angel calls Gideon to defend God’s people from a foreign invasion, the angel says, “The Lord is with you” (Judg. 6:12). The angel Gabriel greets Mary with the same phrase (Luke 1:28). When applied to our liturgical experience, this greeting signifies that the laity has access to the power of God to carry out its unique vocation in the Father’s plan of salvation: to be “witnesses to the ends of the earth” (Acts 1:8) and to “make disciples of all nations” (Matt. 28:19). Similarly, when the congregation responds, “And with your spirit,” it acknowledges that the priest too has a unique vocation within the Father’s plan of salvation: to make the cross of Christ present on the altar.

The Confiteor, which is the prayer that begins “I confess to almighty God,” is also rooted in biblical tradition. An examination of the biblical texts in the Old Testament reveals that the act of verbal confession was an essential part of public worship for ancient Israel. When the Israelites renewed their covenant with Yahweh through the priest Ezra after returning to Jerusalem from the Babylonian exile, they “stood and confessed their sins” (Neh. 9:2). Leviticus 5:5 states that the penitent must verbally confess his sins as a part of the ritual for the guilt offering.

A final prayer of the introductory rite that can be seen as constructed from the biblical blueprint is the Gloria. The very first line is a direct quote from the Bible: “Glory to God in the highest, and on earth peace to people of good will.” These are the same words the angel addresses the shepherds with to announce the birth of the Messiah (see Luke 2:14, Douay Rheims Version). The titles that the prayer ascribes to God are also found in the Sacred Page, such as “almighty” (cf. Ps. 68:14, 91:1) and “heavenly king” (cf. Ps. 98:6, 99:4; Is. 43:15). In reference to Jesus, the language of “only begotten Son” comes from John 3:16: “For God so loved the world, that He gave His only begotten [Greek, monogene] Son” (NAB). The title “Lamb of God” comes from John 1:29; “Holy One” is found in Revelation 3:7 and 16:5; and “the Lord” in 1 Corinthians 8:5 and Philippians 2:11.

The Liturgy of the Word

The next part of the Mass is the Liturgy of the Word, many of whose parts are embedded in Scripture. First of all, the very act of proclaiming the Word of God within the context of liturgy goes back to the book of Exodus. In the liturgical ceremony for the ratification of the Sinaitic covenant Moses “took the book of the covenant, and read it in the hearing of the people…” (Ex. 24:7). The Israelites then responded in faith by saying, “All that the Lord has spoken we will do, and we will be obedient” (Ex. 24:7).

This corresponds to the liturgical practice of responding to the biblical readings with the words, “Thanks be to God.” It is a form of the New Israel’s response of faith to the New Covenant. Therefore, the liturgy, as the natural habitat for the proclamation of the God’s word, is an essential element of the blueprint for the worship that Israel, both old and new, must offer to God.

A few of the prayers and gestures surrounding the gospel reading also have biblical precedence. One such prayer is the alleluia (Hebrew, “God be praised”) and finds its roots in the Jewish Hallel Psalms (Ps. 113-118), which are prayed in the Jewish Passover liturgy to give praise to Yahweh for deliverance from Egypt in the Exodus.

The alleluia is also found in John’s heavenly vision of the wedding supper of the Lamb at which the angels praise God for his work of salvation through Jesus and announce the coming of the Lamb for his wedding feast (cf. Rev. 19:1-9). Therefore, the Catholic prayer of alleluia prior to the Gospel reading signals the celebration of a new Passover and a participation in the heavenly marriage feast of the Lamb.

While praying the alleluia, one will notice that the congregation stands for the reading of the Gospel. This calls to mind Nehemiah 8:5, where the whole assembly stands when Ezra, the priest, begins to read from the book of the covenant as they renew the covenant with Yahweh after returning to Jerusalem from exile. Just as the assembly of Israel stood for the reading of the old Law of Moses, Christians stand for the reading of the new Law of Jesus as found in the Gospels.

Another detail worthy of mention is the priest’s private prayer before the altar as he approaches the ambo: “Cleanse my heart and my lips, almighty God, that I may worthily proclaim your Gospel.” This request calls to mind the cleansing of Isaiah’s lips in Isaiah 6:6-7, which takes place prior to his prophetical proclamation of the word of the Lord to Israel. The priest, like Isaiah, requests the cleansing of his lips before proclaiming the word of the Lord to the New Israel, the Church.

The Liturgy of the Eucharist

As the Mass moves into the Liturgy of the Eucharist, one continues to recognize a construct of prayers, gestures, and practices that allude to the Bible. For example, the bread and wine calls to mind the sacrifice of thanksgiving offered by the priest-king Melchizedek in Genesis 14:14-16. It is against this Old Testament backdrop that Jesus, whom the author of Hebrews identifies as a priest according to the order of Melchizedek (Heb. 5:10), offers bread and wine at the Last Supper.

Therefore, the offering of bread and wine in the Catholic Mass signifies that the sacrifice soon to take place is one like Melchizedek, namely a sacrifice of thanksgiving (Greek, eucharistia), and is offered by a priest of the order of Melchizedek, i.e., the priest who acts in persona Christi.

Another Bible passage that may come to mind during the offertory prayers is Daniel 3:39-40 (NAB), where Azariah prays while standing in the midst of the fiery furnace, “But with contrite heart and humble spirit let us be received; As though it were holocausts of rams and bullocks, or thousands of fat lambs, So let our sacrifice be in your presence today as we follow you unreservedly.”

This passage serves as a possible background for the prayer for acceptance of sacrifice, which reads, “With humble spirit and contrite heart may we be accepted by you, O Lord, and may our sacrifice in your sight this day be pleasing to you.”

Along with the prayers of offertory, the priestly act of washing hands models the biblical tradition. According to Leviticus 30:18-21, Moses instructs the Levitical priests to wash their hands in the bronze basin located next to the altar of sacrifice outside the tabernacle before entering to perform their priestly duties. The Catholic priest washes his hands because he is about to enter the heavenly tabernacle that is made present in time and space when he confects the Eucharist.

An additional ritual worthy of highlight is the priestly offering of incense. For any Jew, this calls to mind the altar of incense located in the Holy Place of the wilderness tabernacle and in Solomon’s Temple at which the Levitical priest would minister. Furthermore, St. John describes in the Book of Revelation presbyters, i.e., priests, offering golden bowls of incense in the heavenly sanctuary (cf. Rev. 5:8). Therefore, the offering of incense in the Catholic Mass is one of common practice among the people of God throughout salvation history and signifies that the Catholic faithful mystically participate in the worship of the heavenly Temple.

The next major prayer that contains elements directly derived from the Bible is the Sanctus. The threefold acclamation of God’s holiness—holy, holy, holy—is found in both the Old and New Testaments. In the Old Testament, the prophet Isaiah describes his vision of the heavenly throne room and how within it he sees and hears the angels singing, “Holy, holy, holy is the Lord of hosts” (Is. 6:3). Similarly, St. John sees the same thing when he is given access to the heavenly throne room of the Lamb. He writes in Revelation 4:8, “And the four living creatures . . . day and night . . . never cease to sing, ‘Holy, holy, holy, is the Lord God Almighty, who was and is and is to come!’” Perhaps this makes sense out of the preface before the prayer of the Sanctus:

“And so, with angels and archangels, with thrones and dominions, and with all the hosts and powers of heaven, we sing the hymn of your glory, as without end we acclaim.”

The Sanctus is thus a sign to the Catholic faithful that they are sacramentally entering into the heavenly sanctuary to join their voices with the heavenly beings.

The words of institution

Next in the lineup are the words of institution, which unfortunately cannot be given a full exegesis due to the limited scope of this article. However, a few points cannot go without mentioning.

First, the words “This is my body . . . this is my blood” find their origin in the Last Supper narratives of the Synoptic Gospels and St. Paul’s letter to the Corinthians (see Matt. 26:26-28, Mark 14:22-24, Luke 22:19-20, 1 Cor. 11:24-25).

Secondly, the phrase “the blood of the new and eternal covenant” is a combination of Luke’s account, in which he records Jesus to say “the new covenant in my blood” (Luke 22:20) and Matthew’s version, in which Jesus is recorded saying, “For this is my blood of the covenant” (Matt. 26:28).

It is Matthew’s Gospel that most explicitly makes the connection to the Old Testament tradition. If a Jew heard the words “the blood of the covenant,” he would immediately call to mind the ratification ceremony of the Sinaitic covenant in Exodus 24, where Moses says, “Behold the blood of the covenant which the Lord has made with you in accordance with all these words” (Ex. 24:8). Therefore, Jesus’ words at the Last Supper signify that it is the ratification ceremony for the New Covenant. It is this New Covenant ceremony that Catholics mystically share in and are present at in the celebration of the Eucharist.

A final prayer that is necessary to establish as part of the Bible blueprint is the anamnesis of Eucharistic Prayer IV, which reads, in part, “we offer you his body and blood, the sacrifice acceptable to you which brings salvation to the whole world.” This offering of Jesus in sacrifice rings a sound of horror to the Protestant ear, considering that Hebrews 7:27 states, “He [Jesus] has no need, like those high priests, to offer sacrifices daily; . . . he did this once for all when he offered up himself.”

Is the Catholic Church re-crucifying Jesus and consequently among those that the letter of Hebrews speaks of in 6:6: “they then commit apostasy, since they crucify the Son of God on their own account and hold him up to contempt.” The key to answering this question lies in the Catholic doctrine that the Eucharist makes present the one and same sacrifice of Christ in the here and now behind the signs of bread and wine (cf. CCC 1366-1367). Therefore, the sacrifice of the Mass is not a re-crucifixion of Jesus.

But the question remains: Is this theological construct biblical? The answer is yes! The author of Hebrews describes Jesus as “a minister in the sanctuary and the true tent which is set up not by man but by the Lord” (Heb. 8:2). In other words, Jesus’ priestly ministry continues forever in the heavenly realm (cf. Heb. 7:25). Now, because “every high priest is appointed to offer gifts and sacrifices” (Heb. 8:3a) “it is necessary for this priest also to have something to offer” (Heb. 8:3b).

What does Christ offer to the Father in the heavenly sanctuary as high priest? The offering cannot be anything less than his sacrifice on the cross, since that was his definitive priestly act. Therefore, the Bible blueprint reveals the one and same sacrifice of Christ on the cross being made present in the heavenly sanctuary in an unbloody manner. Such a conclusion is also supported by the fact that St. John describes Jesus appearing in the heavenly sanctuary as a slain lamb (cf. Rev. 5:6).

Thus the crucifixion of Jesus Christ is forever made present before the Father and is not restricted to time and space. Consequently, that same sacrifice can be made substantially present in the here and now in an unbloody manner every time the faithful liturgically remember the sacrifice of Christ in the anamnesis.

So, in conclusion, embedded in the sacred pages of God’s divine word is a blueprint with which God’s holy people, the Church, can construct a form of worship that is truly pleasing to the Lord. The Mass and the Bible are inseparable, and together they orient the Catholic faithful toward the destiny to which all humans are called: heaven.

Karlo Broussard

Apologetics Speaker

Karlo Broussard, a native of Crowley, Louisiana, left a promising musical career to devote himself full-time to the work of Catholic apologetics. For more than a decade he has traveled the country teaching apologetics, biblical studies, theology, and philosophy. Karlo has published articles on a variety of subjects in Catholic Answers Magazine, is a regular guest on Catholic Answers Live, and is an active blogger at \http://www.catholic.com

Karlo holds undergraduate and graduate degrees in theology from Catholic Distance University and the Augustine Institute, and is currently working on his masters in philosophy with Holy Apostles College and Seminary. He also worked for several years in an apprenticeship with nationally known author and theologian Fr. Robert J. Spitzer at the Magis Center of Reason and Faith.

Karlo is one of the most dynamic and gifted Catholic speakers on the circuit today, communicating with precision of thought, a genuine love for God, and an enthusiasm that inspires.

Karlo resides in Murrieta, CA with his wife and four children. You can view Karlo’s online videos at KarloBroussard.com. You can also book Karlo for a speaking event by contacting Catholic Answers at 619-387-7200.

 

The Visitation of the Ark of the New Covenant – by Deacon Marty McIndoe

Blessed Virgin Mary, Church, Eucharist, Holy Spirit, Jewish roots, Scripture

Israel 369Statue of Mary and Elizabeth at Ein Karem in Israel, the place of the Visitation.  Plaques of the Magnificat, in various languages, are on the wall behind them.

I know, the title of today’s Feast is The Visitation of the Blessed Virgin Mary.  But in all actuality, scripture and the Church see the Blessed Virgin Mary as the Ark of the New Covenant.  You have to really appreciate the links between the New Testament and the Old Testament (Hebrew Scriptures) to fully understand this.   I won’t go in to the full explanation of TYPOLOGY, but suffice it to say that many things in the New Testament point to the Old Testament.  Many things in the Old Testament are better understood because of the New Testament.  Saint Augustine said that “the Old Testament is the New concealed, but the New Testament is the Old revealed” (Catechizing of the Uninstructed 4:8).  One easy example of TYPOLOGY is when Jesus himself refers to the bronze serpent of Moses (that was hung on a pole to bring life to the Israelites) as a type of his own crucifixion.

If you remember the stories from the Old Testament, the Ark of the Covenant was seen as God’s own presence to his people.  It was carried forth in battle to assure victory and was kept in the Holy Temple to be worshipped.  It was so holy that no one could touch it.  When Uzzah, the son of Abinadad touched it, he immediately died.  The Ark of the Covenant contained three items; the tablets on which God wrote the ten commandments, a piece of manna from when God fed the Israelites in the desert, and the rod of Aaron, the symbol of priesthood of the first priest of Israel.  This ark was prominent in the life of David and Solomon and many others until it was hidden when invaders came in to Israel.  It was never found and is still hidden somewhere in Israel.  Just in case you are wondering, Indiana Jones did not find the Ark of the Covenant; that was just fiction.

So why do we consider the Blessed Virgin Mary as the Ark of the New Covenant?  There are many reasons, but I will list a few.  First of all, when Mary was told that she would give birth to Jesus, the angel told her that the Holy Spirit would overshadow her.  This word overshadow is the same word that the Old Testament used for God’s Spirit overshadowing the Ark of the Covenant.  The only place this word is used in the New Testament is here, overshadowing Mary.  This shows the parallel of the Holy Spirit overshadowing the Ark of the Covenant and that same Holy Spirit overshadowing Mary, the New Ark of the Covenant.  Today’s Feast shows another very good example of TYPOLOGY.  Mary comes to visit Elizabeth when both of them are carrying child.  Mary is pregnant with Jesus and Elizabeth is pregnant with John the Baptist.  As soon as Mary greets Elizabeth, we are told that John the Baptist leapt for joy in the womb of Elizabeth.  This makes us look back to King David when he danced before the Ark of the Covenant and leapt for joy.  The words, “cried out for joy” here for both Mary and the King David before the Ark of the Covenant are the words used for liturgical dance and joy.   The readers of that day would have understood this.

Another interesting thing is that when King David was able to retrieve the Ark of the Covenant he said, “How can the Ark of the Covenant come to me?”  Elizabeth said to Mary, “How is it that the mother of my Lord should come to me?”  See how close these are.  Luke also tells us that Mary stayed with Elizabeth for three months in the hill country.  The Old Testament tells us that David kept the Ark in the hill country for three months.  There are other parallels, but I would like to end with one final thought.  Let us compare what the Old Testament Ark of the Covenant contained and what the New Testament Ark of the Covenant (Mary) contained.

The Old Testament Ark of the Covenant had within it the very Word of God, written on stone.  The New Testament Ark of the Covenant had within it the Work of God, made flesh.   The Old Testament Ark of the Covenant had within it the Manna that God sent to feed the Israelites.  The New Testament Ark of the Covenant contained the Bread of Life, Jesus, who feeds His people with the Eucharist.  Finally, the Old Testament Ark of the Covenant had within it the rod of Aaron, the first high priest of Israel.  The New Testament Ark of the Covenant had within it the New High Priest, Jesus.  Isn’t God AWESOME?

Conversion to the Bread of Life by Deacon Marty

Apologetics, Church, Early Church Fathers, Eucharist, Life in the Spirit, Liturgy, Spirituality

Israel 286

The Jewish Synagogue in Capernaum where Jesus gave his sermon on eating His Body and Drinking His Blood (John 6:52-59) in today’s Gospel.

I was sitting in mass this morning listening to the fascinating account of Paul’s conversion (Act 9: 1-20) and I thought of my own conversion story that happened about 44 years ago.  I then proclaimed the Gospel where Jesus tells us that we MUST eat His flesh and drink His blood (John 6:52-59) to have LIFE within us.  As I read that Gospel, thoughts of my own conversion became so very vivid.  I would like to share some of those thoughts with you now.  This is certainly a brief testimony; there are so many other details to it.   Those are for another time.

I was raised as a Methodist and we celebrated “Communion Sunday” one time per month.  We all received cut up squares of white bread and drank small, shot sized, glasses of grape juice.  We were taught that we did this because Jesus wanted us to remember what He did at the last supper.  I really didn’t think much about this, but liked “Communion Sunday” because the sermon was always shorter.  I did drift away from that church, and from God, during my college years.  I married a Catholic girl and would occasionally attend mass with her, but without much thought about the mass, I thought more about going out to breakfast afterwards.  Many things happened that caused me to be in somewhat of a “funk”, and through a series of interesting events (miracles) my wife and I were invited to go to a Life in the Spirit Seminar.  At the time, I wasn’t sure what made me say yes to going.  Today I know that it was God’s Spirit that led me there.  We attended the Seminar and things began changing, for the good, in my life and in my relationship to my wife.  On the fifth week of the Seminar, we were prayed over for the “Baptism of the Holy Spirit”.  My life hasn’t been the same since.  Everything seemed to take on new meaning.  I was especially moved by the Bible and began reading it and praying with it at every possible chance.  This new found relationship with Jesus, the Father and the Holy Spirit brought new life to the scriptures for me.  I was especially drawn to the Gospel of John.  So many times in that Gospel, Jesus talks about being the Bread of Life.  I read the Gospel mentioned above and thought that it was VERY clear that Jesus wanted us to do more than just remember the Last Supper.  He very clearly told us that we must eat His Flesh and Drink His Blood.  I found the same thoughts in other Gospels and in Paul’s letters.  The only church that I knew that taught this was the Catholic Church.  I am a person who has to research everything, so I began getting out Church documents such as Vatican II documents.  As a person who also loves history, I also began reading early Church history and began to devour information on the early Church fathers.  It was very clear to me that the Catholic Church in its beginnings and today followed Jesus in teaching what He taught.  It was also very clear that what the Church taught today was essentially identical to what it lived out in its very beginning, from the time of the Apostles in to the later centuries.  There was no doubt that Jesus instituted the Eucharist at the Last Supper and wanted us to continue that, through the Church that He had established.  I had found the source for my being able to do what Jesus taught, to eat His Body and drink His Blood.  I went to my local pastor and He brought me in to an RCIA program and then brought me in to His Church.  I am a daily communicant, and I fully believe that each day I eat His Body and drink His blood and have LIFE because of Jesus.  God is so good.

A reading from the first apology of Justin Martyr in defense of the Christians, c. 100-165

Apologetics, Church, Early Church Fathers, Eucharist, Liturgy, Sacraments

No one may share in the Eucharist except those who believe in the truth of our teachings and have been washed in the bath which confers forgiveness of sins and rebirth, and who live according to Christ’s commands.

For we do not receive this food as ordinary bread and as ordinary drink; but just as Jesus Christ our Savior became flesh through the word of God, and assumed flesh and blood for our salvation, so too we are taught that the food
over which the prayer of thanksgiving, the word received from Christ, has been said, the food which nourishes our flesh and blood by assimilation, is the flesh and blood of this Jesus who became flesh.

The apostles in their memoirs, which are called gospels, recorded that Jesus left them these instructions: he took bread, pronounced the prayer of thanksgiving, and said: “Do this in memorial of me.  This is my body”.  In the same way he took the cup, pronounced the prayer of thanksgiving, and said; “This is my blood”, and shared it among them and no one else.  From that time on we have always continued to remind one another of this.  Those of us who are well provided help out any who are in need, and we meet together continually.  Over all our offerings we give thanks to the Creator of all through his Son Jesus Christ and the Holy Spirit.

On Sundays there is an assembly of all who live in towns or in the country, and the memoirs of the apostles or the writings of the prophets are read for as long as time allows.

Then the reading is brought to an end, and the president delivers an address in which he admonishes and encourages us to imitate in our own lives the beautiful lessons we have heard read.

Then we all stand up together and pray.  When we have finished the prayer, as I have said, bread and wine and water are brought up; the president offers prayers and thanksgiving as best he can, and the people say “Amen” as an
expression of their agreement.  Then follows the distribution of the food over which the prayer of thanksgiving has been recited; all present receive some of it, and the deacons carry some to those who are absent.

Those who are well provided for, if they wish to do so, contribute what each thinks fit; this is collected and left with the president, so that he can help the orphans and the widows and the sick, and all who are in need for any other
reason, such as prisoners and visitors from abroad; in short he provides for all who are in want.

So on Sunday we all come together.  This is the first day, on which God transformed darkness and matter and made the world; the day on which Jesus Christ our Savior rose from the dead.  For on the day before Saturday he was crucified, and on the day after Saturday, that is the Sunday, he appeared to his apostles and disciples and taught them the truths which we have put before you for your consideration.

 

Justin Martyr – Christian apologist, born at Flavia Neapolis (northern west bank of Israel), about A.D. 100, converted to Christianity about A.D. 130, taught and defended the Christian religion in Asia Minor and at Rome, where he suffered martyrdom about the year 165. Two “Apologies” bearing his name and his “Dialogue with the Jew Tryphon” have come down to us. Leo XIII had a Mass and an Office composed in his honor and set his feast for 14 April.

The Day I Discovered the Greatest and Deepest Truth by Fr. Richard Heilman

Early Church Fathers, Eucharist, Liturgy, Spirituality

StPetersBasilica1-770x439_c

It was on February 2, 1998, that I had the experience of a lifetime, in more ways than one. It was a Papal Mass with Pope John Paul II, on the Feast of the Presentation. I was studying in Rome for three months, at the time. The priests studying received a beautiful engraved invitation, and we were thrilled to be going. We were told that we should go two hours ahead of time, if we hoped for a good seat. I joked that I don’t go that early for anything, even for the pope.

We arrived about 30 minutes before Mass, and they were right … there was no hope for a seat, and we were destined to stand in the back. With five minutes to go, an usher looked over at me and a priest friend. Now realize, there were 100s of priests there. He signaled for us to come over to him. He proceeded to take us up the aisle. He kept going and going and going, until we got to the two front rows reserved for Bishops and Cardinals … the only rows with velvet kneelers. He motioned for us to sit there. To this day, I have no clue why he singled us out amongst the 100s of priests in attendance.

There we were in St. Peter’s Basilica in Rome (see photo above), about to pray with the Vicar of Christ. As Mass began, glorious “sacred” music filled the Basilica … and my soul. Of course, being a Papal Mass, there was great attention given to precision, which struck me as “beautiful order.” But, it was more than that. While I had always loved the Mass, I felt, maybe for the first time, that we were truly “glorifying” God. On that day, February 2, 1998, I was truly changed.

I began to ask myself, “What have I been doing?” I had spent the first ten years of my priesthood buying into the common notion that, if we create all kinds of trendy nuances to the Mass, while we kept the Mass as whimsical and entertaining as possible, people would hear about how “cool” and “fun” and “with the times” we were, and come running. We were treating the Mass as a commodity that we needed to somehow market to the world. Worse than anything, I realized we were all but throwing out any sense of divinity; any sense of the supernatural. Where, in all of this, was any sense of awe and wonder in God’s presence? Where was the sense of God’s majesty?

Saint Francis of Assisi said, “Man should tremble, the world should quake, all Heaven should be deeply moved when the Son of God appears on the altar in the hands of the priest.” Where was that in my “night club act” or “Broadway musical” Masses??

I’ve come to understand that we have (actually, I believe this is the work of the devil), by and large, removed the very gateway into the Divine Life. I happen to agree with Pope St. Gregory the Great who, wanting to capture the spiritual dynamism of the gifts of the Holy Spirit, posited the following order:

“Through the fear of the Lord, we rise to piety, from piety then to knowledge, from knowledge we derive strength, from strength counsel, with counsel we move toward understanding, and with intelligence toward wisdom and thus, by the sevenfold grace of the Spirit, there opens to us at the end of the ascent the entrance to the life of Heaven” (“Homiliae in Hiezechihelem Prophetam,” II 7,7).

As you can see, the entry point is “Fear of the Lord.”

What is Fear of the Lord? According to Fr. John Hardon, Fear of the Lord …

“… inspires a person with profound respect for the majesty of God. Its corresponding effects are protection from sin through dread of offending the Lord, and a strong confidence in the power of His help. The fear of the Lord is not servile but filial. It is based on the selfless love of God, whom it shrinks from offending. Whereas in servile fear the evil dreaded is punishment; in filial fear it is the fear of doing anything contrary to the will of God. The gift of fear comprises three principal elements: a vivid sense of God’s greatness, a lively sorrow for the least faults committed, and a vigilant care in avoiding occasions of sin. It is expressed in prayer of the Psalmist, ‘My whole being trembles before you, your ruling fills me with fear’” (Ps 119:120).

St. Francis de Sales said, “We must fear God out of love, not love him out of fear.” In other words, Fear of the Lord is a fear of ever offending the One we love so much; the One in which we have totally dedicated and devoted our lives; the One Who fills us with awe and wonder in His presence. Fear of the Lord is the entry point; this is the trigger that ignites all of the other gifts of the Holy Spirit.

Without this “trigger,” we are prone to reduce our faith/religion to merely another organization that has a sense of social responsibility. Jesus is then reduced to an historic figure to emulate. Mass is just a social gathering that many may say (without saying), “it had better have good entertainment if you are going to make me endure this for an hour.” Again, all of the supernatural is stripped out and the belief in miracles and the power of supernatural grace is mocked as the ignorance of our ancestors.

So, we can see why Satan is winning. He is in the supernatural realm using supernatural weapons, while we have surrendered ours.

Fr. John Hardon wrote:

“St. Thomas Aquinas believed that man is more than a composite of body and soul, that his is nothing less than elevated to a supernatural order which participates, as far as a creature can, in the very nature of God. Accordingly, a person in the state of grace, or divine friendship, possesses certain enduring powers, the infused virtues and gifts, that raise him to an orbit of existence as far above nature as heaven is above earth, and that give him abilities of thought and operation that are literally born, not of the will of flesh nor of the will of man, but of God.”

However, as I said, we have surrendered our supernatural strength and supernatural weapons. We seem to be choosing, instead, a secular (anti-supernatural) version of religion. Of course outsiders can then accuse us of having a man-made religion … because we are treating it as such.

I am *absolutely convinced* that admittance back to the Divine Life is a movement of monthly Holy Hours, with Confession.

Imagine a man going to church on Sunday in – what is very common – his jeans, tee shirt (recreation attire) and, at Communion, walks up and mindlessly grabs the Host like a potato chip, and then sits in his pew, looking at his watch, wondering if he will be back home for NFL kick-off.

Now, imagine that same man attending, for the first time, a Holy Hour with other men later that week. He sees a beautiful procession and swirls of incense and all around him are other men on their knees before a beautiful golden monstrance containing our Eucharistic Lord. Noble knights, kneeling before their king. And lines of men waiting to purify (detoxify) their soul in the Sacrament of Confession … given new life as they are filled with the supernatural grace – the power – of God.

How will that man approach Mass the following Sunday? He will have, very likely, received the “trigger gift” of the Holy Spirit … the gift of Fear of the Lord … awe and wonder and love and dedication and devotion … all “opening him” to all of the gifts of the Holy Spirit.

WE NEED A MOVEMENT OF MONTHLY HOLY HOURS WITH CONFESSION.

If my words are not convincing, watch this short video:

https://youtu.be/ucZBBUaOHYQ

Here’s an interesting addendum. Last Fall, I was getting ready to speak to a men’s group. I planned to tell the story of my conversion at the Papal Mass on the Feast of the Presentation, February 2, 1998. I figured they were all Green Bay Packer fans, so I thought it would be fun to show them the Packer stock certificate I received that same year. It was then that I looked closely at the date on the stock certificate. Look for yourself. It wasn’t just the same year, but ….  WOW!!!!

GBPackerStockCert

http://www.romancatholicman.com

Very Rev. Richard M. Heilman was ordained to the priesthood for the Diocese of Madison on May 17, 1988. Father Heilman is the Wisconsin State Chaplain for the Knights of Columbus. Father Heilman is the Vicar Forane for the West Dane Vicariate. He has been a Fourth Degree Knight for more than 20 years, and he is the chaplain of two Knights of Columbus councils.

Since 2004, Father Heilman has served as pastor of two parishes, St. Michael the Archangel parish, with locations at St. Ignatius in Mt. Horeb and Holy Redeemer in Perry, and St. Mary’s in Pine Bluff. Father Heilman served as pastor from 1998-2004 at St. John the Baptist in Montello. He served as associate pastor at St. Henry’s in Watertown from 1994-1998. He was associate pastor at St. John Vianney in Janesville from 1991-1994. He was the Vocations Director for the Diocese of Madison from 1989-1991. His first priestly assignment was at Our Lady of the Assumption in Beloit for one year in 1988-89, prior to being named Vocations Director.

Father Heilman is currently the Wisconsin State Chaplain for the Knights of Columbus. Father Heilman founded an apostolate for men’s faith formation called the Knights of Divine Mercy. Having focused his seminarian studies on spiritual direction, Father Heilman recognized a great need, early in his priesthood, to assist men in their roles as devout Catholic husbands and fathers. He is the author of the Church Militant Field Manual. He has also authored four other books, calling men to ”Special Forces Training for the Life of Christ.” He has been a guest host on Relevant Radio’s “The Inner Life” for the past ten years. He is also the author of a faith formation website for men called, RomanCatholicMan.com, and leads a podcast for men called, “God Strong.” He is a leader, with Cardinal Burke, of the Catholic men’s movement, “The Holy League.” He is the creator of the “Combat Rosary,” based on the original WWI military issue rosary. Father Heilman is an avid user of new media for faith formation. He is also the founder of the Ladies of Divine Mercy, which is an apostolate for Catholic women’s faith formation. He is the chaplain for the Holy Family Homeschoolers. He is also very involved in pro-life activities as the chaplain for Vigil for Life and the Women’s Care Center.

Father Heilman is a native of Madison, WI. Born to Walter and June Heilman (both deceased) on June 24, 1958 (birthdate of St. John the Baptist), he is the third of seven children. Father’s family helped begin St. Maria Goretti parish, and he attended SMG for grade school. He went on to Edgewood High School, and was an All-State football player. He earned a Bachelor of Arts degree in Psychology from Loras College. He earned his Masters of Divinity and Bachelor of Sacred Theology from the University of St. Mary of the Lake/Mundelein Seminary.

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7 Things To Know That Will Change Your Next Mass Experience by Matt Nelson

Church, Early Church Fathers, Eucharist, Liturgy, Spirituality

“Take, eat; this IS my body.” Mt 26:26
I believe that we live in an age where fallen-away Catholics don’t really know what they’ve left, non-Catholics don’t really know what they’re missing, and many Catholics don’t really know what they’ve got. They don’t really know the Mass.
The Mass is the climactic form of Christian worship and within it is contained the greatest miracle on earth. It is a mystery in the fullest sense, and yet, it is comprehensible. As Christians we possess faith, but do we possess understanding? Do we even seek it? I know personally that my understanding of the Mass and what happens during it is inexcusably deficient, mostly from neglect. But I (and you) can change this — and it begins here.
I want to help change your next Mass experience, by the grace of God. So I’ve compiled a list of 7 interesting facts about the Mass, each with a brief explanation. I hope you learn something new!

1. The Mark of the Christian
The Sign of the Cross that marks the beginning and end of the Holy Mass, and which signifies the sealing of the Word of God “in our minds, on our lips and in our hearts” at the reading of the Gospel, has its origin in the first centuries of Christianity.
Tertullian wrote in the mid-3rd century:
“In all our travels and movements, in all our coming in and going out, in putting on our shoes, at the bath, at the table, in lighting our candles, in lying down, in sitting down, whatever employment occupies us, we mark our foreheads with the sign of the cross” (De corona, 30).
The sign of the cross, done by faith, has immense power. St. Benedict once did the sign of the cross over a poisoned drink meant to kill him, and as his hand moved reverently through the four directions of the cross, the glass shattered. What would have happened if he had been insincere, or worse, not blessed his food and drink at all with the sacred sign? God only knows.
Each sign of the cross is also a sign —a renewal even — of one’s personal decision to accept Christ as Lord and Savior. How many times have we gone through the “motion of the cross” instead of the “sign of the cross”?

2. “And With Your Spirit”
When the Christian people respond “and with your spirit” to the priest’s greeting (“The Lord be with you”) in the Holy Mass, it is not just a polite (and somewhat odd) response. It is a profession of faith in the power of the Sacrament of Holy Orders. It recognizes the unique action of the Holy Spirit in the ordained priest, particularly in the Sacraments. Remember, for example, it is not the priest who changes the bread and wine into the body and blood of Christ — it is Jesus Christ. Thus, the priest receives the power to serve as a special instrument of the Holy Spirit at his ordination; that is, when he receives the Sacrament of Holy Orders through the “laying on of hands” (see 1 Tim 4:14; 2 Tim 1:6).
Here’s what the 4th century bishop, St. John Crysostom,wrote about these words and their meaning:
“If the Holy Spirit were not in this your common father and teacher, you would not, just now, when he ascended this holy chair and wished you all peace, have cried out with one accord, ‘And with your spirit.’
Thus you cry out to him, not only when he ascends his throne and when he speaks to you and prays for you, but also when he stands at this holy altar to offer the sacrifice. He does not touch that which lies on the altar before wishing you the grace of our Lord, and before you have replied to him, ‘And with your spirit.’
By this cry, you are reminded that he who stands at the altar does nothing, and that the gifts that repose there are not the merits of a man; but that the grace of the Holy Spirit is present and, descending on all, accomplishes this mysterious sacrifice. We indeed see a man, but it is God who acts through him. Nothing human takes place at this holy altar.”

3. Kiss of the Priest
The priest kisses the altar in veneration, recognizing it as the sacred place where Christ’s once and for all sacrifice will be made present in the Sacrament of the Eucharist. Jesus’s death is re-presented in the Holy Mass as a celebration of the New Covenant Passover, just as the Old Covenant Passover was made present each year it was celebrated (see Ex 12:27). St. Paul contrasts the Eucharistic sacrifice to the pagan sacrifice in 1 Cor 11. Jesus is therefore not re-sacrificed at each Mass but rather, His one sacrifice becomes present to us as He is eternally presenting Himself to God as the sacrificial Lamb of God (Heb 7:25; 1 Cor 5:7; 1 Cor 11:26; Rev 5:6).
Around 70 A.D. Church leaders wrote this about the Eucharistic sacrifice (the Mass):
“Assemble on the Lord’s day, and break bread and offer the Eucharist; but first make confession of your faults, so that your sacrifice may be a pure one. Anyone who has a difference with his fellow is not to take part with you until he has been reconciled, so as to avoid any profanation of your sacrifice [Matt. 5:23–24]. For this is the offering of which the Lord has said, ‘Everywhere and always bring me a sacrifice that is undefiled, for I am a great king, says the Lord, and my name is the wonder of nations’ [Mal. 1:11, 14]” (Didache 14 [A.D. 70]).

4. What’s Inside the Altar?
Did you know that many Catholic altars have a relic placed inside?
Father Carlos Martins, CC, of Treasures of the Church describes relics in this way:
Relics are physical objects that have a direct association with the saints or with Our Lord. They are usually broken down into three classes. First class relics are the body or fragments of the body of a saint, such as pieces of bone or flesh. Second class relics are something that a saint personally owned, such as a shirt or book (or fragments of those items). Third class relics are those items that a saint touched or that have been touched to a first, second, or another third class relic of a saint.
The General Instruction of the Roman Missal, No. 302, contains the following statement:
“The practice of placing relics of Saints, even those not Martyrs, under the altar to be dedicated is fittingly retained. Care should be taken, however, to ensure the authenticity of such relics.”

The bones of St. Polycarp of Smyrna (a disciple of John the beloved apostle) were venerated in the early Church, for example:
“We took up his bones, which are more valuable than precious stones and finer than refined gold, and laid them in a suitable place, where the Lord will permit us to gather ourselves together, as we are able, in gladness and joy and to celebrate the birthday of his martyrdom” (The Martyrdom of Polycarp [A.D 156])
For more, I also discuss relics in this recent article.

5. Cross or Crucifix?
A cross with a figure of Christ crucified must be present on or near the altar. This is mandated by the Church. A bare cross or a cross with Jesus depicted in a non-crucified way (like the modern “resurrected” Christ portrayal which has become more common) does not meet this requirement. Like St. Paul in his first letter to the Church in Corinth, we preach Christ crucified as an ultimate sign of God’s love for us and the salvation won for us through His crucifixion:
“we preach Christ crucified, a stumbling block to Jews and folly to Gentiles” (1 Cor 1:23; see also 2:2)
The crucifix, properly understood, is not an image of a mere gory execution; rather, it is a sign of the once for all sacrifice of the Lamb of God (1 Cor 5:7).
The General Instruction for the Roman Missal states:
There is also to be a cross, with the figure of Christ crucified upon it, either on the altar or near it, where it is clearly visible to the assembled congregation. It is appropriate that such a cross, which calls to mind for the faithful the saving Passion of the Lord, remain near the altar even outside of liturgical celebrations (GIRM 308).

6. Sit, Stand, Kneel and Bow
A genuflection before the Jesus in the tabernacle is not meant to be a purely physical action. It requires a simultaneous “bow of the heart.”
The venerable practice of genuflecting before the Blessed Sacrament, whether enclosed in the tabernacle or publicly exposed, as a sign of adoration, is to be maintained. This act requires that it be performed in a recollected way. In order that the heart may bow before God in profound reverence, the genuflection must be neither hurried nor careless (Inaestimabile Donum 26).
Some people may wonder what’s up with Catholics and all the bowing, standing, sitting, kneeling that they do in the Mass. It’s a good and honest question. Catholics assume these gestures because of who and what they are encountering in the Mass — the King of Kings and His Word. In the case of veneration with the body, the body leads the heart.
Consider these words from C.S. Lewis’s Screwtape Letters:
“At the very least, they can be persuaded that the bodily position makes no difference to their prayers; for they constantly forget, what you must always remember, that they are animals and that whatever their bodies do affects their souls” (Letter IV).
Our postures matter, especially in the Mass — the climax of Christian Worship. As King David writes in this beautiful Psalm:
“O come, let us worship and bow down, let us kneel before the Lord, our Maker! For he is our God…” (Psalm 95)

7. The Fraction Rite
After the consecration (when the bread and wine are changed into the body and blood of Jesus) but before Communion, the priest breaks off a piece of his “big” host and adds it to the precious blood (which still maintains the physical properties of wine). This breaking and commingling of the broken piece of the Body with the Blood is rich in significance:
First, it is not a separating of Christ, as though a “part” of Christ is here and a “part” of Christ is there. In each molecule of the consecrated host, the resurrected Christ is totally and perfectly present in His infinite divine substance.
Second, this “breaking”, called the “Fraction Rite”, follows Christ’s breaking of bread at the Last Supper and is rich in biblical significance (Luke 22:19; Acts 2:42, 46; 1 Cor 10:16).
Third, the commingling of the broken fraction with the blood in the chalice symbolizes the reunification of Christ’s body and blood in his glorious resurrection.
Now here’s an interesting tidbit to end off this post:
Originally, this Fraction rite and commingling had another important significance. At each Mass, the priest would break off a piece of the host (as he does now) but then, that consecrated fraction would be sent to another celebration of the Eucharist at another location. There, the fraction sent from the parish “down the road” would be commingled with the blood of Christ. The fraction of the host from that Mass would then be sent off to another Mass, and so on. This ritual created a great sense of unity among the faithful in the Mass, and signified the continuity of the eucharistic sacrifice in the Church (Mal 1:11; 1 Cor 10:17). This practice was known as fermentum, but has fallen out of practice in modern times.
If you would like to read more about the specifics of the Mass I highly recommend Mass Revision by Jimmy Akin to get you started.
See you in the Eucharist!

 

Matt holds a B.Ed from the University of Regina and a Doctor of Chiropractic degree from the Canadian Memorial Chiropractic College in Toronto, Canada. After a brush with religious skepticism as a young adult, he returned to the Catholic Church in 2010. He writes regularly at his blog, ReasonableCatholic.com, and contributes at WordOnFire.org and StrangeNotions.com. He and his wife, Amanda, live in Shaunavon, SK, with their two children.

http://www.reasonablecatholic.com

Write the Holy Mass on the Tablet of Your Heart by Kevin Vost

Books, Eucharist

My son, do not forget my teaching, but let your heart keep my commandments…
write them on the tablet of your heart.
Prov 3:1 & 3

A thing is said metaphorically to be written in the mind of anyone when it is firmly held in memory.
St. Thomas Aquinas, Summa theologica

I’d like to start with words of thanks and congratulations to Deacon Marty McIndoe on the launch of his new website! What worthier goal for a site could there be than “to help Catholics grow in holiness and in their relationship to Jesus and His Church”? I also found it most fortuitous (well, providential, to be precise) that the grand opening of Deacon Marty’s site is almost to the day the release of my latest book that shares the same goal through that most intimate relationship Jesus provides us through the gift of His very self in the Eucharist at Holy Mass. As an ordained deacon, Marty has been graced with the capacity to participate in Mass assisting the priest and glorifying God in a very special way. Of course, each and every one of us in the laity as well is called to fully participate in Mass in our own role – in heart, mind, body, and soul!
Here, in this little article, I’ll provide a few excerpts from Memorize the Mass! How to Know and Love the Mass as if Your Life Depended On It (En Route Books and Media, 2016) tailored specifically to you, Deacon Marty’s readers, and I’ll begin by telling you how that book began.
When One’s Life Depends on the Mass

As in all other times of crisis, we relied on our religious backgrounds to give us strength and to help us accept the sacrifice of our monastic existence. I went through the Mass each day in English and Latin, took spiritual communion, and meditated deeply.
Admiral Jeremiah Denton

In early 2015 I was working on a book about the Stoic philosophers. While examining their ongoing modern-day influence, I told the story of James Stockdale, a U.S. Navy fighter pilot who was shot from the skies over North Vietnam on September 9, 1965, and would remain a prisoner of the North Vietnamese Communist army for more than seven years. He attributed his success in holding up mentally to repeated bouts of torture and isolation and in giving solace to his fellow American POWs to his previous immersion in the ancient Stoic wisdom of the philosopher Epictetus. Epictetus taught that to maintain emotional tranquility, grow in virtue, and conform our will to God’s, it is essential to distinguish between what we can and cannot control. Sometimes what we can control is little beyond our own mental judgments, attitudes, and moral purpose. We must focus our efforts on those things we can control and endure with dignity events that are not up to us. Stockdale strove to control his own moral purpose and state of mind, since so little else was left up to him. He survived the ordeal and later became an admiral and the vice presidential running mate with Ross Perot in the 1992 presidential elections.
In the midst of writing that book, I received an email from Major Valpiani, a U.S. Air Force officer and experimental test pilot. He had read one of my books on the memory techniques of Sts. Albert the Great and Thomas Aquinas, and he asked me if I could give him suggestions on how to memorize the parts of the Mass. You see, he had found through the Internet that I’d written an article called “Memorize the Mass!” on a now defunct Catholic social media site, and he wondered if I could share it with him. I remembered the article but found that my Word program didn’t!
I was unable to track down the article for him, but I told him that I remembered the basics and could share those with him. What intrigued me about his email, however, was the story behind his question.
Major Valpiani had heard a recording of a talk from a man who had mentally repeated the Mass every day to preserve his sanity and sanctity during nearly eight years of confinement, also as a POW in North Vietnam, like Stockdale. That man, Jeremiah Denton, had been Commanding Officer of Attack Squadron Seventy-Five aboard the USS Independence and was shot down on July 18, 1965, two months before James Stockdale. His ordeal as a POW lasted nearly eight years. He, like Stockdale, later became an admiral, and then he became a U.S. senator from Alabama. I responded to the major that I had not heard of Admiral Denton but had, coincidentally, just written about Admiral Stockdale. In his response he told me that in fact the two were friends! That was news to me. Stockdale had not mentioned Denton in the books I’d read. Admiral Denton’s story was clearly one that I had to investigate.
Sure enough, in his book Hell is in Session, Denton described how he and Stockdale cooperated in keeping the American POWs alive and in preserving their dignity. He described as well, in the quotation that started this preface, that throughout those years, many of which included solitary confinement and a variety of ongoing tortures, he did indeed go through the Mass each day in his head, both in English and in Latin!
Well, not long after this interchange, a Maryknoll missionary priest came to my parish and told the story of Bishop James Walsh, who was imprisoned in Communist China for nearly twelve years (1958-1970). Though he could not actually celebrate the Mass, the Mass and the Rosary gave him strength throughout his years of imprisonment. Indeed, so great was his love for the Mass that in the bishop’s book Zeal for Your House, one photo shows him just after his release, still in a hospital bed, joyfully celebrating the Holy Mass for the first time after so many years, whilst still in his pajamas!
To keep a short article from becoming long, these stories made it quite clear to me that providing a simple means of “memorizing the Mass,” coming to know all of its parts, both backward and forward, would well be worth not just another article, but an entire book. Thankfully, Dr. Sebastian Mahfood and Shaun McAfee at En Route Books and Media agreed.
As much as the lives of Admiral Denton and Bishop Walsh depended on the Mass under such extreme crises, in a way, all our lives depend upon it. After all, the Eucharist is the heart of the Mass, and the Catechism of the Catholic Church makes clear that the Eucharist is “the source and summit of the Christian life” (1324).
The goal then of the book Memorize the Mass! is to help the reader through a guided tutorial in the implementation of specialized memory methods recommended and employed by Sts. Albert the Great and Thomas Aquinas, to more fully and deeply experience that source and summit by writing the Holy Sacrifice of the Mass on the tablet of your heart (both in the Novus Ordo or Ordinary Form and in the Extraordinary Form of the Traditional Latin Mass).
The Catholic Art of Memory Meets the Holy Sacrifice of the Mass

The Sacrifice (of the Mass) is celebrated with many solemn rites and ceremonies, none of which should be deemed useless or superfluous. On the contrary, all of them tend to display the majesty of this august Sacrifice, and to excite the faithful when beholding these saving mysteries, to contemplate the divine things which lie concealed in the Eucharistic Sacrifice.
Catechism of the Council of Trent

Nothing that you have seen or heard is useful, however, unless you deposit what you should see and hear in the treasury of your memory.
St. Jerome

The Mass is the heart of Catholic life, and the Eucharist is that heart’s flesh and blood, the flesh and blood, soul and divinity of our Savior Jesus Christ. Christ initiated the Eucharist for us nearly two thousand years ago, and the Church has been greatly blessed by it and by the rites of the Holy Sacrifice that so quickly grew around it to perfect it as the Church’s ultimate act of worship.
Of course, the Church has given us so many great blessings throughout the millennia that it boggles the mind to even begin to catalog them.
One gift of the Church, perhaps little known, is the development and enhancement of ancient Greek and Latin memory improvement techniques by two great Catholic Doctors of the Church, St. Albert the Great (c. 1200-1280), the Universal Doctor and Patron Saint of Scientists, and his most illustrious student, St. Thomas Aquinas (1225-1274), the Angelic Doctor and Patron Saint of Scholars. You see, they both considered the powers of memory essential to the exercise of the cardinal virtue of prudence or practical wisdom, for to achieve virtuous goals in the future, we must act in the present, guided by what we have learned in the past and stored in the treasure chests of our memory. They actually described and endorsed an ancient method of memory improvement based on visual images and an imagined system for ordering ideas one wants to remember.
Well, one thing we can apply these memory methods to is the parts and the rites of the Holy Mass itself. Indeed, what is more worth remembering? So here I’ll give just a taste of what the method entails. St. Thomas said that we can better remember even abstract concepts if we represent them in a simple, concrete way, because as human beings, our knowledge and memories start with the information brought in from our senses, particularly what we see and hear, and indeed, things that we see (or even just imagine seeing) are for most people the most readily remembered. Here then is a simple visual example that appears at the book’s location 23 for the Ordinary Form of the Mass.
Vost093
Images like this one are mentally placed at specific different locations within an imagined house. This one appears at location 23 (which happens to be the head of a dining room table), because the Preface Acclamation that moves into the Eucharistic Prayer is the 23rd of the 32 parts of the Mass as they are numbered in the St. Joseph Sunday Missal that I use.
So now please imagine this: Your eyes zoom in on your own priest’s face as a visual pun reminding you of the “Preface” acclamation (the prayer that starts with “Holy, Holy, Holy, Lord God of hosts…”)
The dove ascending from above reminds us of the part of the Eucharistic Prayer called the “Epiclesis” in which the Holy Spirit is invoked.
The priest raises the host aloft to remind us of the Institution Narrative and Consecration, in which, invoking the words of Christ, the bread and wine become Christ in his real sacramental presence, Body and Blood, soul and divinity, retaining the “accidents” or appearances of bread and wine that remain to our senses, while becoming in substance Christ Himself as perceived through the eyes of faith.
Mother Mary is next to Christ to remind us the after the consecration of and remembrance of all the Church, we pray to the Blessed Virgin Mary, Mother of God, to Joseph, to the apostles and all the saints for their intercessions in leading us to eternal life.
Oh, and why the dachshund? He is simply a verbal and visual pun to remind us of the “Concluding Doxology” that ends each Eucharistic prayer, starting with “Though him, and with him, and in him…”
Perhaps few Catholics, even those who’ve attended hundreds or thousands of Masses realize the amazingly rich and deep wealth of Scripture and Tradition that underlie and gave rise to every single rite, every word, indeed to every gesture of the Holy Mass. So, besides memorizing the names and the order of the parts of the Mass, we are called to dig deeply into their spiritual meanings. Behold just a sample, for a ceremony as seemingly simple as the Greeting, the second part of the New Order Mass, right after the Entrance Chant. (At this point in the book the guided memory tour has already been provided and sections like the one below begin to flesh out the meanings of each rite one by one.)
2. Greeting
A doormat (location 2) is a pretty straightforward reminder for a greeting, and this particular greeting from the presiding priest in the sanctuary at the front of the church begins with a sign of the cross. “In the name of the Father, and of the Son, and of the Holy Spirit,” he says, and we, of course, answer, “Amen.” The priest’s sign of the cross proclaims the Trinity and reminds us of the cross of Christ’s Passion and the great commission he gave his disciples to go and “make disciples of all nations, baptizing them in the name of the Father, and of the Son and of the Holy Spirit” (Matt 28:19).
Our “Amen” harks back to the worship of the ancient Hebrews, for it is the Hebrew word for “truth” or “certainty” and has been used by Christians for millennia in Mass as a powerful affirmation, meaning “truly,” “verily,” or “so be it!” We should say it not as two mindless syllables we’ve utter countless times, but mindfully, joyfully, and with gusto and conviction. This is the first of many “Amens” we will utter in Mass, and for centuries it has been among the most notable hallmarks of Christian worship. Indeed, in one of the ancient lives of St. Patrick, apostle to the Irish, a fifth century Druid priest forewarns the pagan King Laeghaire Mac Neill of a prophetic vision he’s had of a new faith that would arrive and live forever in Erin (i.e., Ireland), describing it like this:
A Tailecend (i.e., Patrick) shall come across the stormy sea.
His garment head-pierced, his staff head-bent,
His mias (i.e., altar) in the east of his house;
His people all shall answer, Amen, amen.
When we utter our own “Amens,” perhaps we can reflect from time to time that we are joining the chorus of the countless “Amens” across time and across nations, recited in every accent imaginable to affirm that great new faith in the Holy Trinity that St. Patrick and multitudes of great saints like him have gone to such great costs to spread unto the ends of the earth—indeed, all the way to our very own parish!
The priest then welcomes us to Mass using one of these three forms of greeting: (a) “The grace of our Lord Jesus Christ, and the love of God, and the communion of the Holy Spirit be with you all,” (b) “Grace to you and peace from God our Father and the Lord Jesus Christ,” or simply (c) “The Lord be with you” (or “Peace be with you,” if the celebrant is a bishop). And we answer, “And with your spirit.”
So then, we have all gathered together; sung a hymn of praise to God; honored the Trinity; remembered Christ’s cross and our call to evangelize; been welcomed by the priest; and prayed that God’s grace, love, and peace be with the spirits of the priest and all those gathered for Mass. That’s quite a bit in just the first couple of minutes, but we need to move along to see what may (or may not) happen next…
Out From the Mass and Into the World
“Go in peace, glorifying the Lord by your life.”

Well, that does it for a brief introduction to my attempt to apply the Catholic Art of Memory to the Holy Sacrifice of the Mass. I pray that whether you come to try to memorize its parts or not, you will continue to grow in your own love and knowledge of the Holy Mass and of all things Christ-centered and Catholic. I hope as well that as you go out from the Mass and into the world, you will remember that Christ is truly then within you, indeed, “cleaving” to your “innermost parts,” in the translated words of the Extraordinary Form of the Mass, inspiring you to share Him most lovingly with others.
Further, when you move from the Mass to the virtual world of the Internet, I’ll hope and pray that as you seek trusted guides to the truth, beauty, and goodness of the One, Holy, Catholic, and Apostolic Church, you will not forget the wonderful new resource of this very website. Thank you again, Deacon Marty!
Finally I’ll conclude, echoing St. Patrick and billions of Catholics across all lands and ages by loudly proclaiming – “Amen!”

Kevin Vost, Psy.D., his wife and two sons live in Springfield, Illinois an attend St. Agnes Parish. He is author of more than a dozen books from The One-Minute Aquinas to Memorize the Mass!

http://enroutebooksandmedia.com/books/memorize-the-mass/