WDTPRS 30th Sunday of Ordinary Time: “In His will is our peace.”

Posted on 23 October 2010 by Fr. John Zuhlsdorf

Let’s look at this week’s Collect, a prayer having a precedent in the 1962MR as the Collect for the 13th Sunday after Pentecost.  It was also in the Veronese and Gelasian, ancient sacramentaries both.

COLLECT – (2002MR):
Omnipotens sempiterne Deus,
da nobis fidei spei et caritatis augmentum,
et ut mereamur assequi quod promittis,
fac nos amare quod praecipis.

LAME-DUCK ICEL (1973 translation of the 1970MR):
Almighty and ever-living God,
strengthen our faith, hope, and love.
May we do with loving hearts
what you ask of us
and come to share the life you promise.

LITERAL TRANSLATION:
Almighty eternal God,
grant us an increase of faith, hope and charity,
and cause us to love what You command
so that we may merit to obtain what You promise,

Today we pray to God the Father for an increase of the theological virtues: faith, hope and charity.

By baptism we were endowed with a supernatural life.  As the German writer Josef Pieper (+1997) describes, a supernatural life can be described as having three main currents.

First, we have some knowledge of God surpassing what we can know about Him naturally because He reveals it to us (faith).  Second, we live by the patient expectation that what we learn and believe God promises will indeed be fulfilled (hope).  Third is an affirmative response of love of God, whom we have come to know by faith, and also love of our neighbor (charity).

While natural human virtues are acquired through education and discipline, the three theological virtues faith, hope and charity are given to us by God.  They are fused into us with grace at baptism.

Looking at the positive development of the theological virtues, we can say that faith logically precedes hope and charity, and hope precedes charity.  From the negative point of view, considering their unraveling and loss, we lose charity first of all, and then hope and, last of all, our faith.  Charity is the greatest of the three, followed by hope and then faith.

The theological virtues perfect and elevate everything virtuous thing man can do naturally.  They can be considered logically, one at a time, but are all three intimately woven together.  St. Augustine (+430) says, “There is no love without hope, no hope without love, and neither love nor hope without faith” (enchir 8).  The goal of the virtuous life, as we read in the Catechism of the Catholic Church (1803), is to become like God.  Living the theological virtues concretely reveals image of God in us as well as the grace He gives to His adopted children.  Today we pray for their increase.

Faith is the starting point for all salvation and meritorious actions.  “The righteous shall live by faith” (Habakkuk 2:4; Rom 1:17; Gal 3:11; Heb 10:38).  Living faith works through charity.  Furthermore, ““faith apart from works is dead” (cf. James 2:14-26).  “When faith is deprived of hope and love, it does not fully unite the believer to Christ and does not make him a living member of his Body (CCC 1814).”  “The virtue of hope responds to the aspiration to happiness which God has placed in the heart of every man; it takes up the hopes that inspire men’s activities and purifies them so as to order them to the Kingdom of heaven; it keeps man from discouragement; it sustains him during times of abandonment; it opens up his heart in expectation of eternal beatitude. Buoyed up by hope, he is preserved from selfishness and led to the happiness that flows from charity (CCC 1818).”  “The practice of all the virtues is animated and inspired by charity, which ‘binds everything together in perfect harmony’” (CCC 1827).

This Sunday we also pray to love what God commands.

Doing what another commands is not always very pleasant.  Our wills and passions rebel and we prefer to command rather than be commanded.

It is easy, from the worldly point of view, to think that by being the commander, rather than the commanded, we can find peace.  Surely each one of us desires peace and happiness and we seek after the means to attain them.  If we attach our hopes to the created, passing things of this world to find peace and happiness we are inevitably disappointed.

All created things, including people, can be lost.   They cannot be the foundation of lasting peace.   Even the fear of their loss lessens our peace in this world.  God alone gives the peace and happiness we seek.  He alone is eternal, unchanging, forever trustworthy.  We cannot lose God unless we ourselves reject Him.  And, in the end, God, the source of peace, remains in command.

In Canto III of the Paradiso of the Divine Comedy the poet Dante is in the Heaven of the Moon. He encounters the soul of Piccarda.  Dante queries her about the happiness of the blessed in heaven wondering if somehow, even in heaven, souls might be disappointed that they do not have a higher place in celestial realm.

In response Piccarda utters one of the greatest phrases ever penned and or recited (l. 85):

In His will is our peace. / It is that sea to which all things move, / both what it creates and what nature makes…

We are all made in God’s image and likeness, made to act as God acts.  He reveals something of His will to us.  When we obey Him we act in accordance with the way He made us and what He intended for us.  In obedience we find happiness and peace, even amidst the vicissitudes of this troubling and passing world.

Our Collect prays that we “love what you command”.  This is a prayer for happiness.  The theological virtues provide the key.

E ‘n la sua volontade è nostra pace.  In His will is our peace.

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Fun internet retro-ads for internet stuff

Posted on 23 October 2010 by Fr. John Zuhlsdorf

I picked this up from His Hermeneuticalness Fr. Finigan, whom I wish would turn on his Skype more often.

Retronaut images

A little fun for Saturday. A correspondent kindly sent me a link to these clever Anachronistic Internet Ads.

Have a look at Once upon a time in Afghanistan which is fascinating. There is also a clip showing Star Wars in the Silent Age. The “What year is this?” posts are fascinating (look in the sidebar.)

Thanks to Fr. Finigan, we also know about this!


Anachronisme
Uploaded by LesSingesHurlants. – Arts and animation videos.

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QUAERITUR: decree about excommunications of SSPX bishops

Posted on 23 October 2010 by Fr. John Zuhlsdorf

I have received several emails asking about the juridical effect of the lifting of the excommunications of the SSPX bishops in January 2009.

Some are saying that the decree means that there never were excommunications in the first place, some are wondering what the decree meant with the “no longer has juridical effect”.

Let’s take a look at the decree.

But first, remember that back in 1988 the Congregation declared, imposed the excommunication.  The SSPX incurred the excommunication by the fact of what they did.   In Ecclesia Dei adflicta John Paul II said they incurred the excommunication.  But the Congregation for Bishops removed doubt about that by issuing a decree.

Years and year later…. with my emphases.

DECREE REMITTING
THE EXCOMMUNICATION “LATAE SENTENTIAE”
OF THE BISHOPS OF THE SOCIETY OF ST PIUS X

In a letter of 15 December 2008 addressed to Cardinal Dario Castrillon Hoyos, President of the Pontifical Commission “Ecclesia Dei”, Mons. Bernard Fellay writing also in the name of the other three Bishops consecrated on 30 June 1988 requested once again the removal of the excommunication latae sententiae formally declared by a Decree of the Prefect of this Congregation for Bishops on 1 July 1988. In his letter, Mons. Fellay stated, among other things, that “we continue firmly resolute in our desire to remain Catholics and to put all our strength at the service of the Church of our Lord Jesus Christ, which is the Roman Catholic Church. We accept her teachings in a filial spirit. We firmly believe in the primacy of Peter and in his prerogatives, and for this reason the current situation causes us much suffering”.

His Holiness Benedict XVI in his paternal concern for the spiritual distress which the parties concerned have voiced as a result of the excommunication, and trusting in their commitment, expressed in the aforementioned letter, to spare no effort in exploring as yet unresolved questions through requisite discussions with the authorities of the Holy See in order to reach a prompt, full and satisfactory solution to the original problem has decided to reconsider the canonical situation of Bishops Bernard Fellay, Bernard Tissier de Mallerais, Richard Williamson and Alfonso de Galarreta, resulting from their episcopal consecration.

This act signifies a desire to strengthen reciprocal relations of trust, and to deepen and stabilize the relationship of the Society of St Pius X with this Apostolic See. This gift of peace, coming at the end of the Christmas celebrations, is also meant to be a sign which promotes the Universal Church’s unity in charity, and removes the scandal of division.

It is hoped that this step will be followed by the prompt attainment of full communion with the Church on the part of the whole Society of St Pius X, which will thus bear witness to its genuine fidelity and genuine recognition of the Magisterium and authority of the Pope by the proof of visible unity.

On the basis of the powers expressly granted to me by the Holy Father Benedict XVI, by virtue of the present Decree I remit the penalty of excommunication latae sententiae incurred by Bishops Bernard Fellay, Bernard Tissier de Mallerais, Richard Williamson and Alfonso de Galarreta, and declared by this Congregation on 1 July 1988. At the same time I declare that, as of today’s date, the Decree issued at that time no longer has juridical effect.

Rome, from the Congregation for Bishops, 21 January 2009

Cardinal Giovanni Battista Re
Prefect

So, the SSPX bishops were excommunicated.  Now they are not.   The decree of 2009 nullified the decree of 1988 in respect at least to the four SSPX bishops named.  The 2009 decree doesn’t mention the other bishops who, in 1988, incurred the excommunication.  I don’t know how the decree can be interpreted to mean more. Some are saying that by saying that the older decree no longer has juridical effect, that means that even Archbp. Lefevbre is not to have been considered ever excommunicated.  I think that says too much.  Two Popes and the Congregation thought they were.  I’ll go with their opinion.

In any event, the four SSPX bishops are now able to go to confession again.  The other two bishops excommunicated in 1988 no longer have that opportunity.  We entrust their souls to the mercy of God while thanking God that the four still living still have some time to work things out.

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QUAERITUR: Bishop requiring exclusive use of the Extraordinary Form

Posted on 22 October 2010 by Fr. John Zuhlsdorf

From a reader:

I have a purely hypothetical question. I know all priests may say the
Extraordinary Form of the Mass without special permission of their
bishops (i.e. It is up to the priest if he wishes to say it), but
would it be lawful under the motu proprio for a bishop to require all the priests of his diocese to say exclusively the Extraordinary Form, either on one occasion of permanently? A priest may freely say it if he wishes to, but may he also freely choose not to if he is ordered to?

Bishops have wide powers.

I’d like to see a bishop try!

C’mon, Your Excellencies!  Show us how powerful you are!  I dare you… all of you! I double dare you.

Just try to require all the priests of the diocese to say the older form of Mass exclusively.  I bet you caaaaaan’t…  I bet you’re all too a-scared to even try.  I bet not even… well… 60% would obey, and they would be the younger men, too.  HAH!  And with every year that passes, the percentage will grow. But can you persuade them now?  Just try!

I bet you can’t get them alllllll to do it.

Chickeeeeeeeeennnnnn.   BAWK BAWK  BaBAWK!  C’mon!  Try it!

Neener Neener Neeeeener!

Seriously, I don’t think a bishop would be within his rights to require priests not to use the Ordinary Form of Mass, and to use only the older Form.   He could, however, urge and persuade and lead by example.

Keep in mind that the bishop cannot forbid a priest from using the Ordinary Form, which is in Latin and which – according to the rubrics – is celebrated ad orientem.

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QUAERITUR: Requiem on Sunday

Posted on 22 October 2010 by Fr. John Zuhlsdorf

From a reader:

Father, is it ever allowed in the Extraordinary Form that a Requiem
Mass be celebrated on a Sunday?

Perhaps for a private Mass.  If I, for example, were to learn of the death of a friend, I wouldn’t hesitate to say Mass as soon as I uncould, Sunday or not, for the sake of the deceased.  But there would not be a funeral on Sunday.  Nor would there be a Requiem on Sunday in the older form.

That said, I can think of a couple situations in which that might happen.

First, consider that when 2 November falls on a Sunday, in the older calendar the Mass for All Soul’s should be transferred to the next day.  With the Novus Ordo calendar, All Souls can, oddly, be observed for Masses on a Sunday. Otherwise, funerals and votive Masses for the dead should not be celebrated on Sundays.

However, I suppose if the diocesan bishop wanted to have all the Masses on 2 November be for All Souls, for both calendars, he could permit the use of the 1962 All Souls on a Sunday.   I also suppose that we could come up with some dire scenario in which, for pastoral reasons, the diocesan bishop would consider it opportune to permit a Requiem on a Sunday.  I struggle to imagine what that would be, however.  Most of the scenarios involve images of bodies stacked like cords of wood during time of plague, or praying for the dead inhabitants of a city that was nuked or slammed with an earthquake, hundreds of thousands of people pleading on their knees for forgiveness of the sins of their loved ones as smoke rises in columns from the shattered cathedral to obscure the red dying sun, sated crows no longer even to croak their ghastly calls in the cold mephitic air… the bishop so moved by the weeping of the children that… ummm… opps.  Okay, you get the idea.

This is one of those calendar conflicts between the traditional calendar and the post-Conciliar reformed calendar that should be worked out by Rome.   The tradition of prayer for the dead is so important that, in my opinion, people should be on the same page.  It makes sense to me that the traditional way of observing All Souls should be adopted in the newer calendar.  Sundays should be Sundays.  There are six other days for Requiem Masses.

On the other hand I can see the value of keeping both on the Sunday when 2 November is a Sunday.

For decades Catholics’ understanding of the need to pray for the dead, that it is a work of mercy to pray for the dead, has been eroded.  It has eroded under the constant din of hearing “for all” during the consecration in English, white vestments, funerals that are more like canonization ceremonies than moments of prayer for the soul of the deceased.   The realization that the Four Last Things are real has nearly vanished.

For this reason, I can see the sense in having All Souls on Sunday.   Exposing people to good preaching, black vestments, and even the somber prayers of the older form of Holy Mass could be very fruitful.

For the sake of repairing something of damage that has been done, I can see doing that.

In any event, for now it would be best to follow whichever Ordo is appropriate.

Meanwhile…

[CUE GLOOMY MUSIC]

When you’ve had a tough day of crawling out of the wreckage of a shattered metropolitan center, torn with despair and wondering if the end has come at last, not knowing if you will ever experience happiness again, if anyone will ever feel joy again, try some….

… well… just have some coffee.

It’s still swell.

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SUNDAY SUPPER: Monday Edition

Posted on 22 October 2010 by Fr. John Zuhlsdorf

For this week’s Sunday Supper, I will on Sunday be making supper for 8 on Monday.   Is that how to put it?  The making is on Sunday, with prep on Saturday, while the eating will be on Monday.

Julia ChildIt is my turn to “host” our literary groups meeting in St. Paul.  Therefore I will make a double batch of Boeuf Bourguignon according to Julia Child’s version from Mastering the Art of French Cooking.  I’ve made it before and it is becoming comfortable.  I have adjusted the recipe according to my lights and am confident I can bring off a double batch.

At this point in our literary endeavors we are coming to the end of our reading of some of T.S. Eliot’s works.   I think we may move to Yeats.   We read aloud, share observations as well go, and then have a big meal.  The boeuf has the advantage of improving with a day’s rest.  You can then simply warm it and even put it out buffet style.

I will also prepare what Julia suggests, some little braised onions, sauteed mushrooms, peas.  Green salad.  I may go with buttered egg noodles rather than boiled potatoes.  I will also provide green salad with a vinaigrette and lots of good bread.   I am projecting a budget of about $50 for the whole.

I would dearly love to find a pumpkin pie for dessert.

What sort of coffee should I serve?

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The Pope’s hinge-men: a proposal about cardinals.

Posted on 22 October 2010 by Fr. John Zuhlsdorf

A great deal hinges on the naming of cardinals.  The very word comes from Latin cardo, “hinge”.  Cardinals are the Pope’s hingemen.

Phil Lawler made a proposal about the naming of new cardinals.  Here is a key passage.

Rather than appointing the heads of major metropolitan archdioceses—the so-called “red hat sees” that traditionally have been guided by a cardinal-archbishop—the Pope might look for bishops who have shown that they can instill new vigor and evangelical purpose into their dioceses, and bring more souls to Christ.

He also makes the observation that this should be the criterion for appointment to any position, any diocese.

Once, probably around the time of the surprise appointment of Card. DiNardo, I opined that there perhaps there should be in countries such as the USA a couple, three hats that “float” around.  Rather than automatically make, say, the Archbishop of Detroit or Baltimore cardinals (which may not be the case in the future), why not some one in the model of, say, Bp. Robert Finn of Kansas City-St. Joseph, MO.  Surprise!   Raise them to some cardinalatial diocese later, or not, as it is opportune.

That would keep bishops on their toes.

I also hold in my mind-eye the sight of a galero in the little cathedral of Fargo, ND, where Card. Muench returned to be bishop.

I think I might just name a couple priests cardinals, priests well under 80 years old.  Surprise!

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Sts. Nunilo and Alodia, pray for us!

Posted on 22 October 2010 by Fr. John Zuhlsdorf

Today is the Feast of Sts. Nunilo and Alodia, martyrs!  Hurray!

Sts. Nunilo and Alodia, pray for us in our time of political correctness run amok.  Intercede for us in this time of fear and tension.   Ask God to grant us courage and perspicacity in our daily lives when confronted with conflicts about the burning issues of our time.

Sts. Nunilo and Alodia

Saints Nunilo and Alodia were 9th c. virgin martyrs in Huesca, Spain.  They were born to a Muslim father and Christian mother.  However, they chose their mother’s Christianity.

And so during the Emirate of Abd ar-Rahman II it came to pass that these little girls were first put in a brothel and then were executed as apostates according to Sharia law.

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Followers of Fr. Feeney recently reconciled!

Posted on 22 October 2010 by Fr. John Zuhlsdorf

A reader alerted me this.  It is significant enough to let everyone know about it. This is from 14 October!

For your Brick by Brick file.

All friends and supporters of Saint Benedict Center are hereby informed that Father David Phillipson has been appointed to serve at Saint Benedict Center, Richmond. Father has been granted faculties by the Bishop of Manchester to offer Mass and hear confessions at the Center’s Immaculate Heart of Mary Chapel. Please join the Brothers and Sisters, Slaves of the Immaculate Heart of Mary, in our gratitude to Bishop McCormack for approving our chapel as a place of Catholic worship and for allowing Father Phillipson to serve here.

This concerns some of the descendants of the followers of Fr. Feeney who had not yet been reconciled with the Church.

Te Deum.

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Blogs You Might Consider

Posted on 21 October 2010 by Fr. John Zuhlsdorf

I like Catholic bloggers who work and play well with other bloggers.  Some don’t, you know.

Here are three who have lately caught my eye.

  • Les Femmes – The Truth – What man isn’t going to give that mystery a shot?  Okay, so it’s a little different than what you think.  Fine.  Look anyway.
  • Love In The Ruins – Which title reminded me of the title of a novel by a very fine author.
  • Cowgirl’s Country Life – Holy Cow!  This gal can cook!  I am tempted to make a pilgrimage.  Years ago I did a little of her style of cooking, but she has command of the methods.

Go spike their stats and enjoy.

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