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“Year for Priests”Indulgences

Today we have a post from a guest blogger: Anthony Lickteig is one of our seminarians from the Archdiocese of Washington. He is entering his fourth year of Theology and will be ordained a transitional deacon in the Fall.

Today is the 150 Anniversary of the death of St. John Vianney, patron saint of parish priests. Since this is the year the Pope has dedicated for Priests, the Holy Father has offered Catholics the opportunity to earn a Plenary Indulgence on this feast day. In fact, during this whole “Year for Priests”, the Pope has declared that any lay Catholic may earn a Plenary Indulgence every first Thursday of the month from now until the close of the Year on June 19, 2010, as well as on the close of the Year itself. See the following link (especially Section B) for more information:  Enchiridion of Indulgences

So what does this mean? Well, it means that contrary to popular belief, the Church still believes in indulgences. The practice of selling indulgences during part of the Church’s history was wrong, not the belief in indulgences. The Church’s understanding of indulgences is tied to the understanding of sin and the authority of the Church as the Body of Christ to forgive sin. If one doesn’t believe in either of these, then of course one will not believe in indulgences. Now God is all-Holy and through the gift of Jesus Christ, he has called us to that same Holiness, and has even given us the ability to reach that same Holiness. Sin is choosing to reject this gift and not respond to that call. This free choice has consequences. If this choice destroys our communion with God, it causes death to the soul (mortal sin). However, all sin, even venial sin, has consequences. “It disrupts our communion with God and the Church, weakens our ability to resist temptation, and hurts others. The necessity of healing these consequences, once the sin itself has been forgiven, is called temporal punishment. Prayer, fasting, almsgiving, and other works of charity can take away entirely or diminish this temporal punishment.” (U.S. Catechism for Adults, p.244). God desires our ultimate perfection, but he wants us to cooperate with him to remove these imperfections of temporal punishment. It is still his grace in Christ working, but we are freely responding to it.

The bottom line is that prayer and works of charity really do change things; they help the one praying and the one for whom the prayers are offered. See Tobit 12:9 – “almsgiving saves one from death and expiates every sin” and James 5:16 – “pray for one another, that you may be healed. The fervent prayer of a righteous person is very powerful.” And Jesus himself said, But as to what is within [i.e. unrighteousness] give alms, and behold, everything will be clean for you.” (Luke 11:41)

If these temporal punishments are not removed before death, a final purification or Purgatory is needed. So in addition to prayer, fasting, almsgiving and other works of charity, the Church also “attaches to certain prayers and actions an indulgence or pardon, that is, the full or partial remission of temporal punishment due to sin.” (p. 244). A Plenary Indulgence is the full remission of temporal punishment due to sin. These indulgences can be applied to ourselves or to a deceased person.

So go out today (and every first Thursday until June 19th) and cooperate with this great gift that God wants to give us and our deceased relatives and friends! However, certain conditions must be met to receive this indulgence today (and in the future). See the following link to know how you can meet them: Conditions for Plenary Indulgence

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The Priesthood and Celibacy

Over the weekend, I got into a discussion with a friend about the priesthood and celibacy that went something like this:

Is it possible and appropriate nowadays to observe such an obligation? Has the time not come to break the bond linking celibacy with the priesthood in the Church? Could the difficult observance of it not be made optional? Would this not be a way to help the priestly ministry and facilitate ecumenical approaches? And if the golden law of sacred celibacy is to remain, what reasons are there to show that it is holy and fitting?

I say “something like this” because I’ve just quoted the exact questions which the encyclical The Celibacy of the Priest sought to answer…in 1967! I was surprised as I was reading the first few paragraphs, because more than forty years later  it sounded as if it were written yesterday.

In light of recent scandals, plenty of opinions about the priestly obligation to “perfect and perpetual continence for the sake of the kingdom of heaven” (Canon 277 §1) have been featured on the news, yet the disagreements are rather old and worn. Can we disagree with the fact that Christ lived celibately? “Like Christ Himself, His minister is wholly and solely intent on the things of God and the Church, and he imitates the great High priest who lives ever in the presence of God in order to intercede in our favor.” (28, The Celibacy of the Priest)

The encyclical answers each of the disagreements in a orderly fashion to reveal the truth and beauty of the gift of celibacy. If you have questions about priestly celibacy or have friends that are asking about it, I highly recommend that you read it.

With the many distractions, temptations, and seductions faced by priests in our culture today, let’s continue to pray that they nurture their gift of celibacy.

St. John Vianney, pray for us and our priests! (Feast Day: August 4th)

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By Their Buldings You Will Know Them

In the Middle Ages the Cathedral was the true skyscraper of most ancient cities. It could be seen for miles and dominated not only the skyline but occupied the central square of the town. As the Renaissance set in, Palaces and government buildings began to dominate the central square and even the skyline  as the Churches shrunk in stature and moved to the side streets. Today, our great cities such as New York and Chicago have skylines dominated by great buildings of commerce and industry. The Cathedrals of these great cities would be hard to find by most visitors. What does all this say about our culture? How are we known by our buildings? What are the priorities and central focus of our time?

Fr. Barron, in this video makes an interesting observation in the recent renaming of the Sears Tower to the Willis Building. It now appears that the three tallest buildings in Chicago are all named for and owned by Insurance companies! What does this say? It seems to say that the more affluent we become the more anxious we become. With all our stuff we have much to protect, much to insure, much to be anxious about. And in whom do we trust to bring us this protection? Surely God, you will say! But look again, by our buildings you will know the answer! Jesus saves, but man insures. There is nothing evil about insurance but our buildings tell us we are quite anxious about many things and that we must insure to ensure looms large in our culture.  

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The Inner Life of the Pipe Organ – King of Instruments!

In my first three years of college I had a summer job working for a Lewis and Hitchcock and company that built and serviced pipe organs. What a great job it was! I went all over the city helping to tune and repair pipe organs in some of the grandest churches of the area, both Catholic and Protestant. When you build and service Pipe Organs you have to know a little of everything: electrical, HVAC, carpentry (for the casework), plumbing (for the pipes and tubing that supply the wind), electrical motor repair (for the blower), even leather work for the air reservoirs and pipe valves. It also helps to know music and architecture to bring it all together. It was a great job it was. I learned so much.

These days, Pipe Organs are still being built but more often Electronic Organs are chosen by churches. Truth be told, with digital sampling, the sound of the newest electronic organs isn’t bad. But nothing beats the sound of a true pipe organ, the king of instruments.

When I was young and in high school I was a rock ‘n’ roll fan. It had to be loud and in your face. Then one day I walked into a large church and the organist was practicing with all the stops pulled. The loud organ shook the building and resonated through my very body. I was hooked! I said, “I have to learn to play that!” And I was off on my adventure. Alas, I am no virtuoso but I can play hymns well and I do all the footwork. I love to play the organ and make the whole build shake with the big 32 Foot in the pedal.

The first video shows you some of the basics of how a pipe organ works. The second video shows you the work of a true virtuoso as he plays Boellmann’s Tocatta from Suite Gothique. This was the piece that I heard that day over 30 years ago that hooked me on the pipe organ as the building shook all around. The greatest virtuoso is the organist and you will see why! Not only does he play all sorts of notes with his hands and feet, he’s also switching back and forth to different keyboards, controlling the volume with the black pedals at the center of his feet and switching stops using the toe buttons above the pedal keyboard. It takes ALOT to be a good organist.

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Commentary on Caritas in Vertitate by Fr. Barron

I’ve read a lot of commentary on the Pope’s latest encyclical Cartitas in Vertitate. Much of the commentary admits that this is a “hard” Encyclical. It is hard for two reasons. First, its style is dense, very theological, very nuanced, quite technical in places. It requires something of an expansive background and history of  the social teachings of the Church. It is also hard for many because it runs against the grains of the political views of many. To be sure, there are things hard to swallow for both the politically conservative as well as the politically liberal. When we confront the often intractable social problems and issues of our day politics is very much in the mix. How best to solve them, big government solutions, marketplace and private sector initiatives? There is strident social  and political disagreement among reasonable people.

All this makes Veritate in Caritate a “hard” encyclical. Fr. Robert Barron has a video commentary on the letter below. As always he is a master and taking complicated teaching and distilling from it lots of good “take away” stuff. This video is longer than his average, it is close to 9 minutes. If you don’t have time to see it all I direct you especially to the last three minutes wherein he deals with the “hard” aspects of this encyclical. What about the “World Government” notions in the letter and why does this letter seem so oddly “non-Ratzinger” in its style?

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The Mass in Slow Motion – The Incensation of the Gifts

The Incensation of the gifts and altar. Holy Smoke! Here we go again. Out comes the incense. Actually, most Sundays in most parish you won’t see this. Incense as we have discussed before is used only on more solemn occasions in most parishes. There is no norm restricting it only to more solemn occasions but this does seem to be the case. Recall that incense is a symbol of prayer as we see from the Psalm “Let my prayer rise like incense and the lifting of my hands as an evening offering.” (Psalm 141:2) Incense is also a “burnt offering.”  In the Old Testament many of the animal offerings were either partially or wholly burned up in a fire. In effect, to burn something was to give it to God. The notion may seem primitive, but consider the basic facts. You put something in the fire and it is burned and much of it turns to smoke and rises up, that is goes up, to God. The rising smoke is a symbol of the gift going up to God. In the offertory context of the Mass this aspect of the burnt offering is most evident. Our prayers, and our sacrifices are going up to God as a fragrant offering. So this is holy smoke: a prayer and an offering.

So at this point in the Mass the gifts of the altar and the altar itself may be incensed. Afterward the deacon or other minister may incense the priest and the people.  Here too note something important. As we discussed earlier, we are not only offering bread and wine (and money) we are offering our very selves. Hence it is appropriate that the people be incensed along with the other gifts.

The priest puts some incense into the censer and blesses it silently with the sign of the cross. The altar is incensed in this manner:

  1. If the altar is freestanding, the priest incenses it as he walks around it.
  2. If the altar is attached to the wall, he incenses while walking first to the right side, then to the left side.
  3. If there is a cross on the altar or near it,the priest incenses it before he incenses the altar. If the cross is behind the altar, the priest incenses it when he passes in front of it.

History – We have already discussed a good bit of the history of incensation. (HERE) This will largely suffice for here. However, there are some particulars of the incensations of the gifts that remain to be discussed. The History of the incensation of the gifts is first traced outside of the Roman liturgy.  It is most precisely the fruit of the Carolingian liturgy in Germany and France. As late as the 9th century the use of incense  at the offertory was unknown in Rome. There was the practice of burning incense in fixed stands as well as carrying it processions. However there was no elaborate incensing of the gifts such as we know it today. By the 11th century however, the act of incensation was a part of the offertory in Roman usage. With this act came to be elaborate prayers and recitation of psalms. There was a prayer when placing the incense in the thurible, while swinging it and even when handing the thurible back to the deacon or thurifer. In addition to the gifts, the celebrant other concelebrants, the deacon and the people are all incensed as well.

In the Extraordinary form of the Latin Mass the use of incense is restricted to solemn high, and high (sung) Mass. Today the use of incense is always an option. While it is no longer required at a solemn mass, it is also no longer restricted to that form either. In addition, the manner of incensing has been simplified a bit. Some of the more elaborate directives about the manner of swinging it have been dropped. In addition, the prayers are no longer prescribed.

Pastoral implications – The incense as we have seen is a traditional symbol of our prayers and offerings going up to God. Hence, it is a vivid symbol at the time of the offertory. Likewise, the incense being consumed is an allegory of our self-giving to God. The practice of incensing the priest and the people is first of all a sign of respect. It is also a visual image of the fact that we are united to our offering upon the altar. Bread and wine are offered but so are our very lives. The use of incense at this time should not be considered another offering of its own but rather as a compliment to that which has already been offered. And remeber, breathe in that incense it is blessed! It is holy smoke and to breath in some (obviously in moderation) brings blessing!

Here is a video of the gifts and altar being incensed in the Extraordinary Form (Latin) of the Mass:

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Being in the Moment

marthandmary

Today, we celebrate St. Martha, one of the figures in Scripture with whom many of us can easily identify. Martha and her sister Mary invited Jesus to dinner and in a scene we can easily imagine—because we’ve been there—Martha points out to Jesus that while she is running around doing all of the work, Mary is just sitting around chatting. Who hasn’t had this experience? A sibling who chats with Aunt Mary, while you clear the table, a co-worker who seems always to disappear when its time for heavy lifting, a spouse who goes for a run, two hours before guests are to arrive. Surprisingly, Jesus who is all about serving, seems to reprimand Martha, saying “ Martha, Martha, you are busy about many things, and only one is necessary, Mary has chosen the better part.” http://www.nccbuscc.org/nab/bible/luke/luke10.htm  At first glance, it appears that Jesus is suggesting that the contemplative life is “better” than the active life.  Saint Augustine raises this very question. In Sermon 104 he says if this is what Jesus meant than we ought to stop feeding the hungry, clothing the naked, caring for the sick and sit down and take up our prayer books. That however is not the way of the Christian. Augustine points out that Martha’s fault is not her hospitality for that is at the heart of the Christian life, but that she is so distracted by her tasks that she fails to recognize her Lord whom she loves, is here in her midst and she ought not to miss the importance of the moment. Martha is being given a taste of heaven and she’s about to miss it.

 

To Be or to Do

 

Augustine points out that heaven is sitting at the feet of the Lord, that all our work in done and our reward is to sit with the Lord and be filled with the grace of his presence. In heaven there will be no more to do, we will just be…. For many of us, this is a scary thought, we who are far more comfortable doing than being. When we try to be still, to pray contemplatively, we get so easily distracted, or we find ourselves saying, I am too busy to pray, I wish I had more time, but…. Jesus gently reminds Martha and us, that it is not good to be so distracted we fail to recognize him in the moment. It’s those moments at Mass, when we realize we are making the grocery list rather than listening to the Gospel, when we intend to leave work a little earlier so that we can get to Adoration or to Confession, but we start one more thing, when we check our blackberry first thing in the morning rather than praying.

 

Our service will only be as good as our prayer.  It’s not that the contemplative life is better is better than the active life, or that some of us are Martha’s and some are Mary’s but rather we are both. We are active contemplatives who are quick to recognize Jesus in the moment.

 

Take a moment to be contemplative in front of the screen and look at www.sacredspace.ie.


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How Do You Solve the Problem of Violence? A Commentary on Superheros

 The following video features Fr. Robert Barron and his Commentary on Batman “The Dark Night.” Here he ponders the problem of violence and critiques the world’s notion of how to fight violence.

Dr. Martin Luther King Jr., once remarked that if everything is going to be an eye for an eye, then we will have a world full of blind people. He also said, “Dark cannot drive out darkness only light can do that. Similarly, hate cannot drive out hate, only love can do that.”

Fr. Barron Makes a similar point from the Christian Tradition here: