Author: Msgr. Charles Pope

In the Gospel for daily Mass on this past Wednesday we read from Mark Chapter 6. It is the familiar story of Jesus walking on the water after having multiplied to loaves and fishes earlier that day.

There is to our modern ears an odd turn of phrase that takes place about midway through the gospel. It says: About the fourth watch of the night, [Jesus] came toward them, walking on the sea. He meant to pass by them… (Mark 6:48)

This seems odd. Why would Jesus approach them walking on the water, (astounding miracle that it is), and simply mean to pass on by?

The problem is, we think that it means that he will not to stop, but will keep walking passed them. But actually this is not what it means.

This expression of God “passing by” is common in the Theophanies of the Old Testament. For example, when Moses was up on the mountaintop, The text teaches us in Exodus, that he revealed himself to Moses by “passing by.” The text says:

Then Moses said, “Now show me your glory.” And the Lord said, “I will cause all my goodness to pass in front of you, and I will proclaim my name, the Lord, in your presence. I will have mercy on whom I will have mercy, and I will have compassion on whom I will have compassion. But,” he said, “you cannot see my face, for no one may see me and live.” Then the Lord said, “There is a place near me where you may stand on a rock. When my glory passes by, I will put you in a cleft in the rock and cover you with my hand until I have passed by. Then I will remove my hand and you will see my back; but my face must not be seen.” (Exodus 33: 18-23)

Another example of this is in the appearance he made to Elijah who was hiding in a cave after his flight from Jezebel. At one point, God called him out of the cave so that he could “pass by” The text says,

The Lord said, “Go out and stand on the mountain in the presence of the Lord, for the Lord is about to pass by.” Then a great and powerful wind tore the mountains apart and shattered the rocks before the Lord, but the Lord was not in the wind. After the wind there was an earthquake, but the Lord was not in the earthquake. After the earthquake came a fire, but the Lord was not in the fire. And after the fire came a gentle whisper. When Elijah heard it, he pulled his cloak over his face and went out and stood at the mouth of the cave. (1 kings 19:11-13)

Some other example of this “passing by are:

1. When John the Baptist saw Jesus passing by, he said, “Look, the Lamb of God!” (Jn 1:36)
2. Now hearing a crowd going by, [the Blind Man] began to inquire what this was. They told him that Jesus of Nazareth was passing by. And he called out, saying, “Jesus, Son of David, have mercy on me!”… (Lk 18:37-38)

Hence, for Jesus to “pass by” is not for him to walk past us in hiding. Rather, it is just the opposite, it is for him to reveal himself to us and summon us to Faith. This is also the case in the Old Testament texts where God “passes by” not to hide, but reveal himself and summon us to faith.

Some may argue that these phrases should be translated differently so that we can better grasp their meaning. Why not just say “He came toward them to reveal himself to them” ??

Perhaps there is some merit in this. But I would counter that more mileage is sometimes gained by the text causing us to ponder, and pray. Consider that in “decoding” this text we have looked at four other passages. Further, we have deepened our appreciation of what it means for God to “pass by.”

What is easy, is not always what is best for us.

Many of you have likely read the   classic description of the Church from the 1951 novel Dan England and the Noonday Devil by Myles Connolly. It is a wonderful reminder to us that the Church is not an institution but is a Body, made up of members who, in their own unique way, give witness to the one Body, which is Christ. I am presenting a summary here but you can read the whole quote here: What is the Church.

The Church to me is all important things everywhere. It is authority and guidance. It is love and inspiration. It is hope and assurance. It is God the Father, God the Son, and God the Holy Spirit. It is our Lady and St. Joseph. It is St. Peter and Pius XII. It is the bishop and the pastor. It is the catechism and it is our mother leaning over the crib teaching us our evening prayers. It is the cathedral at Chartres and the cross-tipped hut on Ulithi. It is the martyrs in the Colosseum and the martyrs in Uganda, the martyrs at Tyburn and the martyrs at Nagasaki. It is the wrinkled old nun and the eager-eyed postulant. It is the radiant face of the young priest saying his first Mass, and the sleepy boy acolyte with his soiled white sneakers showing under his black cassock….

It is the spire glimpsed from a train window and the cruciform miniature of a church seen far below on the earth from an airplane. It is six o’clock Mass with its handful of unknown saints at the communion rail in the gray dark and it is pontifical High Mass with its crowds and glowing grandeur in St. Peter’s….It is the Sistine Choir and it is the May procession of Chinese children singing the Regina Coeli in Peking.

It is the Carthusian at prime on Monte Allegro and the Jesuit teaching epistemology in Tokyo. It is the Scheutveld Father fighting sleeping sickness in the Congo and the Redemptorist fighting prejudice in Vermont. It is the Benedictine, the Augustinian, the Passionist, the Dominican, the Franciscan. It is all religious and especially the great unnamed Order of the Parish Priest.

It is the Carmelite Sister lighting the tapers for vespers in the drear cold of Iceland and the Sister of Notre Dame de Namur making veils for First Communion in Kwango. It is the Vincentian Sister nursing a Negro Baptist dying of cancer in Alabama and the Maryknoll Sister facing a Communist commissar in Manchuria. It is the White Sister teaching the Arabs carpetmaking in the Sahara and the Good Shepherd Sister in St. Louis giving sanctuary to a derelict child, a home to a lamb who was lost. It is the Little Sister of the Poor salving the sores of a forgotten old man in Marseilles, the Grey Sister serving the destitute in Haiti, the Blessed Sacrament Sister helping a young Negro write poetry in New Orleans. It is the Sister of Charity… It is all the Sisters everywhere.

It is the crippled woman who keeps fresh flowers before our Lady’s altar and the young woman catechist who teaches the barefooted neophytes in the distant hills. It is the girl who gives up her bridge game to drive the Sisters to the prisons and the homes of the poor, and it is the woman who goes from door to door begging for help for the orphanage. It is the proud mother of the priest and the heartbroken mother of the criminal. It is all mothers and sisters everywhere who weep and suffer and pray that sons and brothers may keep the Faith.

….It is the bad sermon and the good, the false vocation and the true. It is the tall young man who says the Stations of the Cross every evening and it is the father of ten who wheels the sick to Mass every Sunday morning at the County Hospital.

It is St. Martin and Martin de Porres, St. Augustine and St. Phocas, Gregory the Great and Gregory Thaumaturgus, St. Ambrose and Charles de Foucauld, St. Ignatius and Ignatius the Martyr, St. Thomas More and St. Barnabas. It is St. Teresa and St. Philomena, Joan of Arc and St. Winefride, St. Agnes and St. Mary Euphrasia. It is all the saints, ancient and new, named and unnamed, and all the sinners.

It is the bursting out of the Gloria on Holy Saturday and the dim crib at dawn Mass on Christmas. It is the rose vestments on Laetare Sunday and the blue overalls of the priest working with the laborers in a mine in the Ruhr.

It is the shiny, new shoes and reverent faces of the June bride and groom kneeling before the white-flowered altar at nuptial Mass, and it is the pale, troubled young mother at the baptismal font, her joy mingled with distress as she watches her first-born wail its protest against the sacramental water. It is the long, shadowy, uneven line of penitents waiting outside the confessional in the dusk of a wintry afternoon, each separate and solemnly alone with his sins, and it is the stooped figure of a priest, silhouetted against the headlights of a police car in the darkness of the highway as he says the last prayers over a broken body lying on the pavement beside a shattered automobile.

It is the Magnificat and it is grace before meals. It is the worn missal and the chipped statue of St. Anthony, the poor box and the cracked church bell. It is peace and truth and salvation. It is the Door through which I entered into the Faith and the Door through which I shall leave, please God, for eternity.

So there it is, The Church. Somewhere in this picture, is you, sharing your gift and serving your role. The Church is Christ. And all of us who are baptized are baptized into Christ, members of his body.

Somehow I sense the rhythm of a Bach Fugue as I read the description above. I know you think I’m a little arcane. But consider…

In the video below an organist plays Bach’s Fugue in C Major. Like any musical fugue, the organist begins by announcing the theme, playing it with his right hand. Soon enough the left hand answers and eventually the feet play the theme in the pedal. The fugue then takes the theme through a series of math-like progressions. Eighth notes become 16th and then even 32nd notes. But always the basic theme is being developed.

Now consider that the organist as Christ, the head of the body, and that the organ as the the Body of Christ. The organ, like any body has many parts. And since an organ is about making sounds, the different pipes make many different sounds. There are diapasons, the reeds, the flutes and the string pipes. The reeds are made up of various sounds like the trumpet, oboe, and vox humana. The string pipes make different sounds too such as viola, salicional, dulciana and so forth. The Flutes too come in many varieties as do the diapasons. And there are wonderful mixtures that give brightness and the deep low notes of the pedal sometimes as low as the 32′ contra Bombarde that makes the whole building shake. Yes, this too is an image of the Church. And Christ is able to make beautiful music with this wonderful variety.

And how does he make this music? Just like with a fugue, Jesus announces the basic fugal theme that underlies every other aspect of the song. And this theme is the truth of the Gospel. And every voice of the Church takes up that theme and sings it out in it own sound, using its own gift, but it is Christ who plays. And he (Jesus) develops and enriches the theme in a kind of development of doctrine that he leads the Church to proclaim. Rich diverse sounds, thematically building and developing. But always there is the basic theme, the fundamental truth.

Yes, here too is an image of the Church in a Bach fugue and in a virtuoso organist making beautiful music through unity with a wondrous instrument.

In yesterday’s blog post, we examined some reports on the revised Rite of Baptism being proposed in the Church of England. Many argue, I think rightly, that the new Rite results in a watering down of many essential truths. The longer is sin nor the devil explicitly renounced. You can read more of that here: COE Waters Down Baptismal Rite??

But for our own purposes, as Roman Catholics, I think it is only fair, and worth examining that our own Rite of Baptism underwent substantial changes as of 1969. Frankly, I was unaware of how substantial the changes were until I began celebrating baptisms in the Extraordinary Form (EF), according to the norms of Summorum Pontificum. I do not celebrate a lot of these EF Baptisms, perhaps two or three year. And while I like the Ordinary Form of Baptism and celebrate it almost from memory, I also find the older form, to be moving and substantial.

Most significant among the changes in the Rite that occurred in 1969,(And what I like to concentrate on here) was the removal of the exorcisms, four in all. And these were not mild exorcisms at all! They were weighty and imperative (i.e. commanding). The devil is really given his walking papers; he is commanded in no uncertain terms that he must depart, recognizing his sentence as having been defeated by Christ who claims this child now for his own.

Critics at the time argued that the prayers seem to treat the infant as though he or she was possessed. And for this, and other reasons, the exorcisms were removed from the baptismal rites of the Church. The new right does feature a prayer that is technically referred to as an exorcism. But the prayers is so mild-mannered, really more in the form of a mere blessing, that I doubt the celebrant of baptism really thinks of it as an exorcism, (let alone any demons understand that they are being commanded to leave). Here’s the current prayer that is, in the rite, referred to as the exorcism:

Almighty and ever-living God, you sent your only Son in to the world to cast out the power of Satan, spirit of evil, to rescue man from the kingdom of darkness, and bring him into the kingdom of light. We pray for this child: set him free from original sin, make him a temple of your glory, and send your Holy Spirit to dwell with him. We ask this through Christ our Lord.

Compare that to the prayers of exorcism from the old Rites which I here reproduce in English, though in EF Baptisms I say them in Latin:

Go forth from him (her), unclean spirit, and give place to the Holy Spirit, the Paraclete.

I exorcise thee, unclean spirit, in the name of the Father + and of the Son, + and of the Holy + Spirit, that thou goest out and depart from this servant of God, N. For He commands Thee, accursed one, Who walked upon the sea, and stretched out His right hand to Peter about to sink. Therefore, accursed devil, acknowledge thy sentence, and give honor to the living and true God: give honor to Jesus Christ His Son, and to the Holy Spirit; and depart from this servant of God, N. because God and our Lord Jesus Christ hath vouchsafed to call him (her) to His holy grace and benediction and to the font of Baptism.

And this sign of the holy Cross, which we make upon his (her) forehead, do thou, accursed devil, never dare to violate. Through the same Christ our Lord

I exorcise thee, every unclean spirit, in the name of God the Father + Almighty, in the name of Jesus + Christ, His Son, our Lord and Judge, and in the power of the Holy + Spirit, that thou be depart from this creature of God N, which our Lord hath deigned to call unto His holy temple, that it may be made the temple of the living God, and that the Holy Spirit may dwell therein. Through the same Christ our Lord, who shall come to judge the living and the dead, and the world by fire!

It will be granted, that these are strongly worded prayers. However they are not unlike many other exorcisms that were conducted in solemn blessings, such as the blessing of salt, the blessing of water, the blessing of oil, and so forth. It was a common practice in the rites of solemn blessings to first exorcise what was to be blessed and then bless it. It involved a kind of “clearing in the ground” before planting the seed. We’ll see more of this from St. Thomas in a moment.

Should the elimination of the prayers of exorcism concern us? Not insofar as the Church has permitted it. The Sacrament is surely valid. However, from a pastoral perspective I would like to respectfully propose that we make some consideration of restoring them to some extent.

Dr. Ralph martin makes some good observations in this regard that I would like to post here along with his substantial quotes from St Thomas Aquinas:

St. Thomas, in his fidelity to the teaching of the Apostles and the Fathers, takes very seriously the reality of the devil and the need to remove his influence from the lives of candidates for baptism. One reason for the lack of proper fruitfulness in the reception of Sacraments is that the power of the devil is not dealt with. St. Thomas says: “The power of the devil is restrained by prayers, blessings, and the like from hindering the sacramental effect”. (see ST III, q 66, a. 10) – (Dr. Ralph Martin, The Post-Christendom Sacramental Crisis and the Wisdom Thomas Aquinas. In Nova et Vetera. 11.1 pp 57-75)

Dr. Martin then cites the following quote from St. Thomas: in the Summa.  :

Whoever purposes to do a work wisely, first removes the obstacles to his work; hence it is written (in Jeremiah 4:3): “Break up anew your fallow ground and sow not upon thorns.” Now the devil is the enemy of man’s salvation, which man acquires by Baptism; and he has a certain power over man from the very fact that the latter is subject to Original, or even actual, sin. Consequently it is fitting that before Baptism the demons should be cast out by exorcisms, lest they impede man’s salvation. Which expulsion is signified by the (priest) breathing (upon the person to be baptized); while the blessing, with the imposition of hands, bars the way against the return of him who was cast out…. And the anointing with oil signifies man’s ability to fight against the demons…. (ST, III, q. 71, a. 2, Respondeo)

And thus, Dr. Martin, and of course St. Thomas Aquinas provide us with some very significant material for pastoral reflection. St. Thomas’ reflections not only describe the purpose of exorcisms, but also anticipate objections that were raised both then and now.

One objection is why bother exorcizing when the is about to be baptized and thereby freed of sin anyway? The question before us is certainly not the validity, or fact that the Sacrament of Baptism is received with or without the exorcisms; it is. Rather, the question is related to the fruitfulness of the sacrament once conferred.

And thus here Dr. Martin also Quotes St. Thomas in the same question (71) in the reply to the second objection which states: But sin is taken away by Baptism. Therefore men should not be exorcized before Baptism. And St. Thomas answers:

Reply to Objection 2. The power of the devil in so far as he hinders man from obtaining glory, is expelled from man by the baptismal ablution; but in so far as he hinders man from receiving the sacrament, his power is cast out by the exorcisms.

St. Thomas also adds,

Some say that the things done in the exorcism have no effect, but are mere signs. But this is clearly false; since in exorcizing, the Church uses words of command to cast out the devil’s power, for instance, when she says: “Therefore, accursed devil, go out from him,” etc. Therefore we must say that they have some effect, but, other than that of Baptism. For Baptism gives man grace unto the full remission of sins. But those things that are done in the exorcism remove the twofold impediment against the reception of saving grace. Of these, one is the outward impediment, so far as the demons strive to hinder man’s salvation. And this impediment is removed by the breathings, whereby the demon’s power is cast out…. The other impediment is within, forasmuch as, from having contracted original sin, man’s sense is closed to the perception of the mysteries of salvation….. (ST, III, q. 71, a. 3, Resp)

Hence the exorcisms are aimed at improving the fruitfulness of the Sacrament, not the fact of it. Just as we can reasonably conclude that one who is not catechized before or after the reception of the Sacrament of Baptism would generally show far less fruit, so also it seems reasonable to conclude that, other things being equal, the traditional exorcisms help to ensure the fruitfulness of the sacrament that is conferred. To use St. Thomas’ analogy, it does this by preparing the ground, such that when the seed of new life is conferred, it can readily receive it and there is room for it to grow.

As Dr. Martin also points out in his essay, we tend to significantly under-estimate the effects of Original Sin, even in an infant. These days, parents delay baptism for weeks, months, even years. There is little sense that their infant or young child is in any sense under the power of darkness or the evil one. Most parents, even many clergy and leaders,  see Original Sin is a kind of technical legal issue to be resolved, more than a massively serious problem to be dealt with as quickly and urgently as possible.

In this kind of a climate, The exorcisms listed above seem heavy-handed, and “over-the-top” while Original Sin seems to most people a little problem to be dealt with when all the family are in town for the nice little baptism ceremony.

Pastorally,  we need to make a journey back to a more sober appreciation of the condition in which we are all born, namely in Original Sin. It is no small matter, and the evil one clearly has some doorways, and strongholds in the unbaptized.

The old exorcism prayers articulated this well, and even if some consider their wording a bit excessive and the number of them  too numerous they do provide a pastoral framework of sobriety, and they also have the very real effect of helping to clear the ground, and prepare the way for the seed of New Life.

No, the infant or unbaptized person is not possessed in the formal sense of the word, but it never hurts to announce to Satan that is day is done, and give him his walking papers.

Disclaimers.

1. Obviously, as a parish priest, I am in no way authorized to alter the baptismal rite or any of the liturgies of the Church. I simply propose here a modest discussion among the faithful, (i.e. us)  which may or may not bear any fruit at all.

From time to time there are changes, most of the minor that come from Rome regarding the liturgical rites of the Church. Pope Benedict most recently made a change to the baptismal rite.

I only propose that we, namely the people of God, discuss among ourselves the restoration of some or all of the old exorcism prayers. If God the Holy Spirit desires this, the discussion will grow and ultimately have some wider effects in the Church.

2. Of course one immediate solution is to use the older Extraordinary Form of  Baptism which was recently permitted to be used again. But Let me be clear, I do not here, in this essay, seek to agitate for large-scale return to the extraordinary form of the sacraments. While parents are free to request this form of the sacrament from me, I do not pressure, or agitate for it. I do not even suggest it.  I simply say yes if requested.I am not aware of permission to conduct that Rite in English, and hence the use of Latin remains something of a barrier. (I am aware some clergy think they can conduct EF Baptisms wholly in English. Perhaps they can show me in writing where that is so, and what is the authorized translation to use).

The ordinary forms of the rites will continue to be those used by the vast majority of the faithful.  My main hope would be to initiate a discussion about the prayers of exorcism, be they optional or required, being reintroduced into the new rite of baptism.

This would be somewhat in line with Pope Benedict’s desire that the Extraordinary Form, and the Ordinary Form of the liturgies have some salutary effect on one another.

3. As one who has been engaged in deliverance ministry in recent years,  I have come to experience and understand the evil one is increasing his territory among many of the faithful. Deliverance prayers, to include minor exorcisms, and (with the bishop’s permission) major exorcism, will be something that will likely continue to grow in Church.

It is increasingly necessary for the faithful to specifically renounce Satan,  and all his works, and all his empty promises. It is also increasingly essential that many of the faithful be assisted by one-another and by clergy with deliverance prayers, minor exorcisms said by clergy,  to include in rare cases major exorcism.

The times in which we live make these sorts of prayers all the more necessary. It is in this context that I propose this discussion. I am indebted to Dr. Ralph Martin for his excellent article where he covers this issue and many others besides. You can read his full article here The Post-Christendom Sacramental Crisis and the Wisdom of St. Thomas Aquinas

Again I merely propose simple conversation. I am a loyal son of the Church and propose no rebellion or unauthorized practices in terms of adapting the Rites. Any changes, if they ever happen would take place under the Church’s authority.

Your thoughts?

Recent adaptations in the baptismal rite of the Church of England further illustrate the troubles endured by that ecclesial communion. I’d like to excerpt an article, make some comments of my own, and then set up for an article tomorrow wherein we ought to spend a little time looking at our own current Rite of Baptism, and some of the ways it also made some puzzling (and some would argue troubling) shifts in emphasis of its own in the 1970s.

For now, here excerpts from an article in the Daily Mail . My comments are in plain red text.

Parents and godparents no longer have to ‘repent sins’ and ‘reject the devil’ during christenings after the Church of England rewrote the solemn ceremony. The new wording is designed to be easier to understand – but critics are stunned at such a fundamental change to a cornerstone of their faith, saying the new ‘dumbed-down’ version ‘strikes at the heart’ of what baptism means.

In the original version, the vicar asks: ‘Do you reject the devil and all rebellion against God?’ Prompting the reply: ‘I reject them.’

They then ask: ‘Do you repent of the sins that separate us from God and neighbor?’, with the answer: ‘I repent of them.’

But [now in the proposed new rite] already being practiced in 1,000 parishes, parents and godparents are asked to ‘reject evil, and all its many forms, and all its empty promises’ – with no mention of the devil or sin.

Somehow I am mindful of a slogan used at Google headquarters some years ago: “Don’t do evil.”

But of course these days, “evil” has become a somewhat vague and open-ended concept. Traditionally evil was understood as “moral evil” and involved rather clear violations of Divine and Natural Law.

Now, many who use the term “evil” tend to self-select what they mean by term. Thus, may things such as fornication, homosexual acts, greed, the idolatry of false worship, failure to attend divine services, and so forth are screened out of many people’s notion of evil. And things like, pollution, contributing to “global warming,” being “homophobic,”  or in any way “judgmental” or of any contrary opinion to the new morality, things like these replace the void left by the others.

So, sadly, simply asking, “Do you reject evil?” is too vague in the modern context. But it would seem, from what the article says later, that this is exactly the reason for the change. The authors of the new rite seem to want to keep the whole concept of what is being rejected here vague so as to be inclusive of a wide variety of notions. I can almost hear someone at one these rites when asked, “Do you reject evil” say, “Sure, why not. Evil is, like, bad, ya know? Don’t do evil, bro, I’m with you on that.”

The rewritten version… is designed as an alternative to the wording in the Common Worship prayer book, rather than a replacement. But why permit a watering down of the faith at all??

But the idea has angered many senior members of the Church, who feel it breaks vital links with baptisms as described in the Bible. One senior member of the General Synod, who did not wish to be named, said ‘The trouble is that large parts of the Church of England don’t believe in hell, sin or repentance. They think you can just hold hands and smile and we will all go to Heaven. That is certainly not what Jesus thought. Yes! Have we not discussed this very problem at length on this blog?

[The Church official went on to say] ‘There is so much left out that one wonders why do it at all? If you exclude original sin and repentance there is very little substance left. ‘It doesn’t just dumb the service down – it eviscerates it. It destroys the significance of the rite by watering down the concept of sin and repentance. ‘A humanist could say “I renounce evil.” If you take out repentance you immediately strike at the heart of the whole idea of needing to be baptized. ‘John the Baptist only baptized those who came and were repentant. This rite is saying to people you don’t need to be particularly repentant. Just come and join the club.’

Yes, indeed, baptismal  renunciations of Satan and repentance from sin, and the promises that follow are no time to be vague. Once again, I am somehow mindful that when I was a child my mother might ask me, in releasing from my time out in my room, “Do you promise to good?” And I’d say, “Yeah…” as I ran off to punch my brother in the stomach for “ratting me out.” Somehow I could still promise to be good, while at the same time “remind” my brother not to work for the opposition.

[Another Church official said] ‘By removing all mention of the devil and rebellion against God, we are left to our own vague understanding of what evil might or might not mean.’ Exactly

The draft was drawn up by the Church’s Liturgy Commission to redress fears the current version was too off-putting for lay people who only go to church for baptisms, weddings or funerals.

Wowza, why bend over backward for people that don’t even want to come anyway? My own experience with people who have “been away for a while” is that they are usually more disconcerted by changes in what they once knew, and that substantial changes only further drive them from the Church which comes to seem more and more unfamiliar.

Either way though, it seems strange that any denomination or Church should confect its liturgies to appeal to people who don’t come anyway.

The Bishop of Wakefield Stephen Platten, who chairs the commission, said repentance was implied in phrases urging people to ‘turn away from evil’…  (But that’s just the point, its only implied! We have to do better than that)….

And [Wakefield] defended the omission of the devil by saying it was ‘theologically problematic’.

Problematic? Do you mean that some other clerics and faithful in your denomination deny the Devil’s existence and that to mention him is problematic? Apparently Jesus never got their memo, since he talked about the devil a lot, and even engaged the devil personally on a number of occasions. He tangled with him in the desert, and, as I recall, drove him out of a number of people. And let me also add on a personal, as some one who has also tangled with old scratch, he is quite real.

Or perhaps the good bishop means that he understands that omitting any mention of the devil is what is problematic. If so, why do it, or permit others to do it?

Whatever the case, all the more reason to teach clearly on the reality of the Devil and teach people to specifically renounce him. In the Roman Rite we say rather clearly: Do You renounce Satan? And all his works? And all his empty promises? I DO renounce (abrenuntio) is the clearly prescribed response. And yet the good bishop says,

He said: ‘We are certainly not dumbing down. Far from it. What we are concerned about is to make sure that people who are coming to baptism understand what is being said.’ What am I missing here? Is it not the opposite that is being done? Since when does becoming more vague help to “make sure” people “understand?”

OK, well, sad to say the least, but not unexpected, given the meltdown in the Church of England. For the record there are Anglicans who are disturbed. And well they should be.

Of course it is not my job as a Catholic blogger to critique other denominations except insofar as it is a teaching moment for us who are Catholic. And as we know, there are sadly some among our own number some who have bought into the lies and errors which deny the existence of the Devil; who also seek to preach mercy and salvation without repentance. And we have well discussed it here.

Hence I do not single out the Church of England here. However, at least in the Catholic Church we have some mechanisms in place, including the grace of infallibility, which help avoid any dogmatic deviations, despite our internal bickering.

Tomorrow however I would like to broach a topic regarding our own baptismal rites and whether it is not perhaps time for us, as a Church, to reconsider having omitted the exorcisms that were once integral to that rite, even in the baptism of infants.

There is a good article on this matter I want to share with you by Ralph Martin who quotes extensively from St. Thomas on the importance of the exorcisms. I do “Old Rite” baptisms a few times a year and

I can tell you the exorcisms are powerful and they really give the Devil his walking papers. But more on this tomorrow!

Here’s a Hymn from a better moment in the Church of England:

This is one of those stories that I hesitate to comment on because I’m indirectly implicated in it. But according to substantial rumors, the Pope has decided to eliminate the title “Monsignor” being conferred on any priest under 65.

I say “rumors,” because I have not seen any official Vatican statement. Further rumors like this circulated couple months back and proved unsubstantiated.

The second reason why I consign this to the category “rumors,” is that these reports also claim to explain why the Holy Father has done what he has apparently done. But, without any Vatican statement what is actually in the Pope’s mind, speculations as to why the Holy Father has (reportedly) done this, seems to me to be a lot of conjecture and presumption. Perhaps he just wants to simplify. I don’t know, it is his prerogative.

With that said, I’d like to base my comments more on the discussion that is taking place on the Internet about the title “Monsignor” rather than on the Pope’s thoughts, which we don’t clearly know, at least as of yet when I write this. Here are a few of my thoughts:

1. It is not a huge matter. It is more of an “inside baseball” discussion among clergy. So whatever the Pope has decided to do, or not do, involves little more than ceremonial titles which are sometimes, and in certain places, conferred on clergy. Many dioceses have not named Monsignors in decades; in other places it is more common practice.

2. Of course it should go without saying, the Pope has every right to do this. Although local bishops make the nominations, the title Monsignor is a papal honor, making the recipient the ceremonial member of the papal household. So if the pope doesn’t want to confer this title as widely as has been done before, that’s obviously up to him.

Future popes may have different ideas; and that will be up to them. The practice of naming Monsignors, at least here in America, dropped dramatically after 1970, and slowly reemerged in some areas. My guess is that the waxing and waning of things like this will continue going into the future based on the preferences of popes and bishops.

3. I am alarmed that many link the restriction to the Pope wanting to clamp down on so-called “careerism” among the clergy. The Holy Father has not said this, that I am aware. And while there may be some connections people like to make here, it is possible that the connection of this move and careerism says more about those making the connection, than the Pope’s full motives.

My own experience in the priesthood, is that careerism is not a huge problem. As with any collection of human beings, one can always find a few priests who are angling for certain positions etc. But most priests are happy to live and work in parishes. I don’t think any of us ever went to seminary because we wanted to hold a high position in an office at the Chancery office. Most of us dreamed of living and working in parishes, and trained for that alone.

And most who priests who do serve in diocesan leadership, and on the Bishop’s staff, do so at often high personal cost. Many of them long to return to simple parish ministry.

Indeed, the vast majority of priests I know, are humble and dedicated men who love God, love his Church, and his people, and work very hard, whether in parishes or other special ministries or offices.

I can’t even remember the last time I heard a priest say he wanted to be a bishop. We’d probably try to get him into therapy. Most of us instinctively know that being a bishop is often a very lonely duty, involving great hardships, demanding schedules and often unrelenting criticism from many sectors. Priests who are called to be bishops often have to say farewell many close and supportive relationships they developed with parishioners over the years. Surely, to be a bishop is a noble task. But most priest know that it comes a great personal cost.

Also regarding so-called “careerism,” a good number of the comments along those line which I read in comboxes on blogs state that many priest avoid teach on hard or difficult topics, because they are afraid of how it will affect their clerical “career.” Hence they equate silent pulpits with the problem of careerism.

But I think this misses the more poignant and widespread cause of this among priests, which is the problem of “human respect.” Human respect is the sinful disposition wherein one is more concerned about what people think of them, than what God thinks. Alas it is a sin usually committed in weakness.

At the end of the day, priests are human beings, and like most human beings we don’t like conflict, and tend to get anxious when people are offended at us or what what we say.

Let me be clear, as I have commented before on this blog, this is a sinful tendency among priests. I am not excusing it. The fact is, we were not sent out to win a popularity contest, we were sent to preach the gospel whether in-season are out-of-season. If even Jesus, who was sinless, and the best of preachers gave offense, how much more so those of us who are sinners and not as good as Jesus at preaching!

The point here is that most priests are not too silent because it careerism. Most priest are not really quaking in their boots all that much about what might happen to their so-called “career” if they preach the hard truths. No, most priests are struggling with the more common human problem of wanting to be liked, of not wanting people to be mad at them. The problem is about courage, not careerism.

4. A wider cultural trend also manifests in linking honorific titles like “Monsignor” to “careerism” by some. It raises in my mind concern over the increasing hesitancy (and even hostility) in our culture toward bestowing honor, or recognizing achievement.

Why be so cynical about honors given or received? Many comments in com-boxes I have read contain some of this cynicism about the honoring of some priests with the title “Monsignor.” A comment on one site, during the first wave of rumors (a few months back)  went so far as to say, “This serves those ambitious Monsignors right. Now their title will evoke only laughter.” This speaks to me of the wider anger that some have toward the bestowal of honors.

But the bestowal of honors, and the recognition of achievement, are signs of a healthy culture wherein excellence is appreciated and held forth both in gratitude, and also as an encouragement to others to seek and manifest excellence, and other virtues such as generosity, service, love, and so forth.

In recent decades, likely due to excessive application of egalitarian principles, bestowing honors has come to provoke anxiety and also significant degree of cynicism and anger. These trends go all the way down to the schoolhouse level, and children’s sports programs.

In the past, certain students, and sports team members who showed special excellence, received awards. Certain students, because of consistently high grades were recognized as outstanding with honors such as the Principal’s Honor Roll, etc.

Today, at honors ceremonies in most schools and sports banquets, feature almost endless awards. The goal is to largely make sure that no student or sports team member leaves without a trophy, or ribbon, or medal of some sort. Parents and educators often insist on this tactic, saying that to honor certain students is to not to honor others. But of course, this is just a point of honors, to single out those who show for the superlative excellence, who go beyond the average, or norm. But Heaven forfend that a certain child might come away little sorry or sad at not getting certain honors.

At the end of the day, I would argue, this insistence by educators and parents is envy, pure and simple. Envy is: “sorrow, sadness or anger, at the goodness or excellence of another person because I take it to lessen my own standing.”

But the proper response in observing excellence or the good fortune of another, should be joy and zeal. Joy for the gifts they have, that we can all share in; and zeal, to try to imitate wherever possible the excellence we observe in others. Really to be sad that others got honored and I didn’t, is by definition “envy.”

Culturally, we have come to enshrine envy is a kind of a right: “My right not to be hurt, or feel diminished because someone else, deserving of honor, is honored.”

My point: Somehow, we have lost the ability in our culture to confer honors, and bestow rewards without others taking offense. Yes, I fear that we, as a wider culture, have lost the important ability to bestow honor and have sunk into cynicism and some degree of envy when it comes to the practice of recognizing achievement.

It will be admitted, that no culture or institution bestows honors perfectly. Sometimes people are genuinely overlooked who should be honored. Sometimes certain individuals are honored for more political purposes, than due to genuine achievement or honor. But as a general rule, bestowing honors and awards on those who work hard and have excelled, should be seen a good thing.

The bestowal of the title “Monsignor” has traditionally been seen as a way for a Bishop to give special honors to priests who have, for various reasons excelled in some work for the diocese. It is a true fact that not all priests can be honored, some Priest are overlooked, and yes, in certain situations, the title was given for less than stellar reasons. As a general rule however, most priests who are so honored, are honored for good reasons.

5. The majority of the faithful genuinely like the bestowal of honors on their clergy by the Bishop.

I remember when I received the honor in 2005, how excited my parish was. They knew instinctively, and I clearly stated to them, that this award was not for me per meipsum, (for me alone) but was due to the fact that we,  as a parish, worked very hard to accomplish several major goals that the Cardinal had set forth for us;  including assisting him with a capital campaign and also bringing to our local community the wonderful gift of a $5 million recreation center.

The parish where I was at the time, St. Thomas More Parish in Southeast Washington was one of the smaller parishes in the diocese, and in one of the poorest neighborhood in the city. What an incredible zeal they had to undertake these works of charity in support of God’s people. I may have gotten the title, but I was clear with them, (and they knew) the honor bestowed on the leader goes to  all the people. Three busloads from the parish joyfully went to the Basilica the day the honors were bestowed.

In my experience that most Catholic people love their clergy and are happy to see them honored, realizing that honors bestowed on their clergy also accrue to them.

I can only conclude that the cynics in some com-boxes have issues of their own, for it is not my experience tat they reflect the view of most of the faithful, who are glad to see clergy honored.

6. Finally, a few personal notes. When I was a child, my mother said that when someone offers you a gift, say “Thank you” and accept it graciously.

So there I was in the Fall of 2005 in my car, and my cell phone rang. The screen said it  was Cardinal Theodore McCarrick. Nervously I answered the call, and His Eminence said to me, “Charlie I’ve got good news for you. The Pope has decided to name you a Monsignor.  I’m very happy for you, and I know your mother would be so proud.” I had to pull over to catch my breath.

He went on to tell me the reasons he had nominated me, and we both agreed that whatever meritorious things I had attained to, was thanks to God, and God’s wonderful people. He went on to tell me he was also very happy and proud for the people St. Thomas More Parish.

I did as my mother said.  I said “Thank you, Your Eminence” and, as graciously as I could, I accepted. I thought of many priests older and wiser than I, who were more deserving of the honor than I.

I never consciously sought the title, and certainly did not think it would come to me in my mid 40s. But I was grateful, and deeply moved.

I only tell my own story to illustrate that every priest has these personal stories, and all of us are human. Like anyone, we enjoy a little recognition.  We know that we don’t deserve most of the recognition we get, but we try to graciously accept the love and honors bestowed on us.

I honestly don’t think its all about ambition and careerism, and I’m sure the Pope doesn’t either. Most of the monsignors I know are humble and hard-working priests. We who have the title did not seek this recognition, but were happy and move to receive it.

Epilogue: When I was young, and my mother was proud of me, she would stand before me, look me in the eye, and  then mess up my hair. This was always her sign of affection. One day, not long after the papal honors had been conferred on me, I was praying quietly. I became somehow mindful of my mother’s presence, and then something of a breeze  moved through my hair. It was at that moment that I somehow knew and experienced that my mother was proud of me.

In fulfillment of my mother’s instruction I can only say thank you Lord, thank you Pope Benedict; thank you Cardinal McCarrick; and thank you, God’s holy people.

And yes, Your Eminence, you were right, my mother is proud of me, and for that, I am deeply moved and grateful.

St. Paul says that when one member is honored, all the members rejoice and are honored (cf 1 Cor 12:26). Hence this video that reminds us that whatever distinctions and honors we have, we are all ultimately one and need each other.

There are so many wonderful details in the Epiphany story: the call of the Gentiles, the nations, and their enthusiastic response, the significance of the star they see, and the gifts they bring, the dramatic interaction with Herod and their ultimate rejection of him in favor Christ.

In this meditation I would like especially to follow these Magi, in their journey of faith to become wise men. As Magi, they followed the faint stars, distant points of light; as Wise Men they follow Jesus who is the ever Glorious Light from Light, true God from true God.

We can observe how they journey in stages from the light of a star, to the bright and glorious Light of Jesus Christ. And, of course to authentically encounter the Lord is to experience conversion. All the elements of this story serve ultimately to cause them to “return to their country by another route.” Let’s look at the stages of their journey from being mere Magi to becoming by God’s grace, Wise Men.

Stage 1. CALL – The text says – When Jesus was born in Bethlehem of Judea, in the days of King Herod, behold, magi from the east arrived in Jerusalem, saying, “Where is the newborn king of the Jews? We saw his star at its rising and have come to do him homage.” – Notice first the identity of these individuals. They are called Magi, (μάγοι, (magoi) in Greek) and they are from the East.

Exactly what “Magi” are is debated. Perhaps they are learned men, perhaps they are ancient astronomers. We often think of them as kings though the text does not call them that. It also seems Herod would have been far more anxious had they been actual potentates from an Eastern Kingdom. In our imagination we often think of them as Kings since Psalm 72, read in today’s Mass, speaks of “kings” coming from the East bearing gifts of gold and frankincense. However, for the record, the text in today’s gospel does not call them kings, but “magi.”

Yet, here is their key identity: they are Gentiles, and they have been called. Up to this point in the Christmas story, only Jews had found their way to Bethlehem. But now the Gentiles come. This detail cannot be overlooked, for it is clear that the gospel is going out to all the world.

St. Paul rejoices in this fact in today’s second reading as he says: that the Gentiles are coheirs, members of the same body, and co-partners in the promise in Christ Jesus through the gospel (Eph 3:6). Most of us are not Jewish by ancestry, and hence we ought to rejoice for in the call of these Magi is prefigured our call.

And notice that God calls them through something in the natural world. In this case a star. God uses something in creation to call out to them.

We do well to wonder what is the star that God used to call us? Perhaps it was Scripture, but more usually, it is first someone God has used to reach us, a parent, a family member, a friend, a priest, religious sister, or devoted lay person. Who are the stars in your life by whom God called you?

God can also use inanimate creation like he did for these Magi. Perhaps it was a beautiful Church, a painting or a song. By someone or something God calls. He puts a star in our sky. These wise men, these Magi, follow the call of God and begin their journey to Jesus.

Stage 2. CONSTANCY – Upon their arrival in Jerusalem the Magi find a rather confusing and perhaps discouraging situation. The reigning King, Herod, knows nothing of the birth of this new King. It must have seemed probable to them that the newborn King would be related to the current King, so his surprise may have confused them. But Herod seems more than surprised, he seems threatened and agitated.

Even more puzzling, he calls religious leaders to further inform him of this King. They open the sacred writings and the Magi hear of a promised King. Ah! So the birth of this king has religious significance! How interesting!

But, these religious leaders seem unenthusiastic of the newborn King and after giving the location of his birth seem to make no effort to follow the Magi. There is no rejoicing, no summoning of the people that a longed for king had finally been born. Not even further inquiry!

So the wicked (e.g. Herod and his court), are wakeful, and the saints are sleepy. How odd this must have seemed to the Magi. Perhaps it occurred to them to suspend their search. After all, the actual king knew nothing of this birth, and those who did, seemed little interested.

Ah, but praise the Lord they did persevere in their search. They do not give up!

Thanks be to God too, that many today have found their way to Christ despite the fact that parents, clergy and others, who should have led them joyfully to Jesus, were either asleep, or ignorant or just plain lazy. I am often amazed at some of the conversion stories I have heard, people who found their way to Christ and his Church, despite some pretty discouraging obstacles like poor religious upbringing, scandalous clergy and bad example. God sometimes allows our faith and call to be tested but Those who persevere to the end will be saved (Matt 24:13).

To persevere is open the door to Wisdom which must often be sought in spite of obstacles.

Stage 3. CONFESSION OF FAITH – The text says, After their audience with the king they set out. And behold, the star that they had seen at its rising preceded them, until it came and stopped over the place where the child was. They were overjoyed at seeing the star, and on entering the house they saw the child with Mary his mother. They prostrated themselves and did him homage. – With what little information they have they set out and continue to follow the call of God through the star.

Note that they enter a “house.” We often think of the Magi as coming that same Christmas night to the cave or stable, but it seems not. Mary (Joseph) and Jesus are found now in a house. It would seem that decent lodging has now been found. Has it been days since the birth? Perhaps even longer, but we are likely dealing with a different day than Christmas Day.

Notice too that they “prostrate” themselves before Jesus. The Greek word is προσεκύνησαν (prosekunēsan) which means more literally “to fall down in worship” or “give adoration.” The verb is used 12 times in the New Testament and it is clear each time that religious worship is the purpose of the prostration.

This is no mere homage or a sign of respect to an earthly King, this is religious worship. This is a confession of faith. So our Magi manifest faith! The Beginning of Wisdom is the fear of the Lord. And these Magi are well on their way from being mere Magi to being Wise Men!

But is their faith a real faith, or just a perfunctory observance? It’s not enough to answer an altar call, or to get baptized. Faith is never alone. It is a transformative relationship with Jesus Christ. So lets look for the effects of a real and saving faith.

Stage 4. COST – There is a cost to discipleship. The magi are moved to give three symbolic gifts that show some of what true faith includes. And they are costly gifts.

Gold is a symbol of all our possessions. In laying this gift before Jesus they and we are saying, “I acknowledge that everything I have is yours. I put all my resources and wealth under your authority and will use them only according to your will.” A conversion that has not reached the wallet is not complete.

Frankincense. is the gift of worship, for in the Bible incense is a symbol of prayer and worship (eg. psalm 141). In laying down this gift we promise to pray and worship God all the days of our life. To be in his holy house each Sunday and render him the praise and worship he is due. To listen to his word and to consent to be fed the Eucharist by him. To worship him worthily by frequent confession and to praise him at all times. And they give

Myrrh – a strange gift for an infant. Myrrh is usually understood as burial ointment. Surely this prefigures Jesus’ death but it also symbolizes our own. In laying this gift before Jesus we are saying, my life is yours. I want to die so that you may live your life in me. May you increase and may I decrease. Use me and my life as you will. So here are gifts that are highly symbolic.

The magi manifest more than a little homage to Jesus. They are showing forth the fruits of saving faith. And if we can give these gifts so too are we.

In their Holy reverence for God is Wisdom in its initial stage!

Stage 5. CONVERSION – The text says, And having been warned in a dream not to return to Herod, they departed for their country by another way.

Here then is essential evidence for faith: conversion. It is not enough to get happy in Church, we have to obey. Hence, these wise men are walking differently now. They are not going home by the same way they came. They’ve changed direction, they’ve turned around (conversio). They are now willing to walk the straight and narrow path that leads to life rather than the wide road that leads to damnation. They are going to obey Christ. They are going to exhibit what St. Paul calls the “obedience of faith” (Rom 1:5; 16:26). They have not just engaged in a possibly perfunctory worship, they are showing signs of a true and saving faith. They are not just calling Jesus “Lord, Lord!” They are doing what he tells them (cf Luke 6:46).

No longer mere Magi, now the wisdom of Wise Men!

So there it is. Through careful stages the Lord has brought the Gentiles (this means you) to conversion. He called these Magi to Wisdom. They remained constant, confessed him to be Lord, accepted the cost of discipleship and manifested conversion. Have you? Have I?

Walk in the ways of the Wise men! Wise men still seek him. Even wiser ones listen to him and obey. Are we willing to go back to our country by another route? Is on-going conversion part of our journey home to heaven? If Epiphany means “manifestation” how is our faith manifest in our deeds and conversion?

I have it on the best of authority that as the now Wise Men went home by another route they were singing a Gospel song: “It’s a highway to heaven! None can walk up there but the pure in heart. I walking up the King’s Highway. If you’re not walking start while I’m talking. There’ll be a blessing you’ll be possessing, walking up the King’s Highway. “