Not “your” body? Not your “choice”!

I found this on Fallible Blogma.

Not "your" body? Not your "choice"!

I want to add a note.

Not "your" body? Not your "choice"!One of the things we were reminded of during the pontificate of Bl. John Paul II was that we are our bodies. His “theology of the body” served to remind us that we are both soul and body, together.  The body component we have as human beings is not something external or foreign to who we are as images of God.

What flows from this is that we are not free simply to treat even our own bodies as if they were possessions, something we own, like a car we ride in, a meat machine that hauls our souls around.

Not "your" body? Not your "choice"!If we are not really our bodies, if our bodies are things we can treat any way it pleaseth us to treat them, abuse or drug or harm or kill or use for illicit pleasures, because – after all – its mine and I can use it as I want, then… someone else can abuse your body or drug it or harm it or kill it or use it for illicit pleasures because – after all – its just a object to be used.

We are not free to use our bodies as objects.  Our bodies pertain to persons made in God’s image.  Just as you are not free to use as an object another person (the free subject of their own actions) you are not permitted to harm yourself.  In harming yourself you are harming an image of God, which – indeed who – should be treated with dignity.

Posted in Clerical Sexual Abuse, Emanations from Penumbras, One Man & One Woman, Our Catholic Identity, The Drill, The future and our choices | Tagged , , ,
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REVIEW: Roman Catholic Sunday Missal Booklet (Angelus 2002)

Sometime back I was asked about booklets or resources for th e Extraordinary Form of the Roman Rite for those who are, perhaps, first timers.

The nice people at Angelus Press sent me an example of the Extraordinary Form Mass booklet for use by people in the congregation who may not have their own hand missal.

REVIEW: Roman Catholic Sunday Missal Booklet (Angelus 2002)

The booklet has a thin cardboard-like cover with a little texture.

This 2007 booklet is based on The Ideal Missal revised by Sylvester P. Jurgens, SM, of 1962, which had an imprimatur.  Commentary was adapted from sources from 1908 and 1960.  This particular booklet is a 2008 3rd printing.

It of course has the name of St. Joseph in the Canon.

REVIEW: Roman Catholic Sunday Missal Booklet (Angelus 2002)

It is useful also in the UK.

REVIEW: Roman Catholic Sunday Missal Booklet (Angelus 2002)

There are indications, within boxes, for Solemn Masses.

REVIEW: Roman Catholic Sunday Missal Booklet (Angelus 2002)

There are spiritual comments in the margins.

REVIEW: Roman Catholic Sunday Missal Booklet (Angelus 2002)

A sample of artwork.

REVIEW: Roman Catholic Sunday Missal Booklet (Angelus 2002)

In the back there is an area to indicate the place where the booklet was obtained.  Note: it says “Chapel contact information”, and not “Church contact information”.  Perhaps this could be corrected in a future reprint.  It would make it slightly more useful.

REVIEW: Roman Catholic Sunday Missal Booklet (Angelus 2002)

In the back of the booklet there are the “Leonine Prayers” once ordered by Leo XIII for after Low Masses, prayers for after Mass, Exposition and Benediction.  There are no “catechetical appendices” as in the “red” booklet, which spurred the “Ask Father” question I mentioned at the top.

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QUAERITUR: Eucharistic Adoration for the first time: use an iPhone?

monstranceFrom a reader:

My confessor strongly recommended I spend time in adoration. I’ve been hesitant because I’ve never done it before, but I decided to do it tonight after Mass. I just have one problem…

What exactly am I supposed to do during that time? I assume some sort of prayers, but I don’t know too many. Is it Improper to use my iPhone to assist me?

I am glad you will be giving this a try.  Good for you.

I will also ask other readers to jump in on this issue of use of the iPhone to help the experience of Eucharistic Adoration.  But I will also ask them to attend to my preliminary comments.

There are different ways to spend your time before the Blessed Sacrament.

Those who are not used to extended periods of silent or still prayer may want to use pre-set, traditional prayers and spiritual reading to help them get into it and then see where it takes them.

Those who are more accustomed or inclined to contemplation or meditation will perhaps not need to start in that way.

About using the iPhone or other electronic thing.  As favorable as I am toward using new tech, gadgets could still be a distraction in themselves.  Yes, people can use them to help them move out of the world, as it were, or provide texts or lists of people to pray for, etc.  Also, they might be a distraction to others who may get the idea that you are “playing with a gizmo” or “not paying attention to Jesus” simply because you have one in your hand.

I would try your first experiences with adoration without such an aid, at least at first.  Use a book, or take a note pad.   Take a Rosary.

Perhaps people who are experienced with this could chime in with their tips and observations.

UPDATE:  Fuller disclosure:

When I received an advance copy of the Holy Father’s new book, in PDF, I put it on my iPad and read it in the chapel.  Seemed right.

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QUAERITUR: veils and burses

burse, chalice veilBefore the enthusiasts of the chapel veil question get all revved up, this is about chalice veils and burses, which are designed to hold the corporal when during Mass it is not in use upon the altar.

From a reader:

Do you know where suitably appropriate burses and veils can be bought
for a good price? I want to buy some for our parish as a thank you to
our priest before I go to University.

A nice gesture.

I know that many chasubles these days are sold without veils and burses – horribile dictu.  I hope that trend is changing.   In the Ordinary Form, use of the chalice veil is not absolutely required, but it is strongly recommended, or it was in the older GIRM.  Newer, 2000 GIRM?  I didn’t find it.  I believe there is also profound symbolism in the moment of the unveiling of the chalice.  Also, in the Ordinary Form white can be used as a chalice veil on all occasions.

Also, the burse has a practical use, especially for those who believe in the Real Presence.   The corporal is traditionally folded in such a way that, when closed up again at the end of Mass, any particles of the Host that may have been missed by the priest will stay within the folds and not simply be scattered.  The burse holds the folded corporal so that it won’t unfold.

I suppose that any Catholic religious goods store, online or in non-virtual reality, would be able to help you find chalice veils and burses.  Also, veils would not be especially hard to make.

Anyone else?

UPDATE 22:57 GMT:

A commentator added this useful citation, below:

New GIRM 2000: Sorry it is late in the evening, and I cannot be bothered to look up a translation, so am using the altar Missal which is near my desk.  You will be glad to know the veil is indeed mentioned.

Caput IV : De Diversis formis Missa celebranda, part entitled Praeparanda :
Section 118, last paragraph: “Calix laudabiliter cooperiatur vela, quod potest esse aut coloris diei aut coloris alba.” So there you have it. (trans “it is good to cover the chalice with a pall, [No. Vela is “veil”, not pall.] which may match the  vestments, or white)

The earlier para of the same section also expects the chalice pall if you have one: “c) in abaco: calix, corporale, purificatorium et, pro opportunitate, palla.”  No mention is made of the Burse, so very oddly.

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QUAERITUR: permanent deacons taking role away from priests

From a reader:

I’ve noticed recently that permanent deacons seem to be taking over the roles of priests during Mass with anything and everything they are permitted to do, even what should normally be done by priests when one is available (ie, giving the homily, Holy Thursday foot washing, reading the parts of Jesus on Good Friday, giving the blessing at the end of Mass, etc).

This has me concerned because it’s beginning to appear as though the deacon is the main celebrant at Mass, and the priest is “just there to do the consecration.”

Furthermore, because every permanent deacon I’ve ever known is married, I find myself (epically failing at) defending the celibate priesthood to people who think deacons are the equivalent to priests. I’ve actually been told quite recently by a family member the parish deacon “is better than the priest because he is married, has children, and keeps the congregation entertained during the homily with his guitar.” (YouTube example of one of his songs during the homily from his prior parish.)

This makes me fear that priests are going to get further pushed off to the side during Mass, while the deacon takes over until the consecration. Seeing how many people don’t know why they come to Mass, I worry Mass is going to further disintegrate into something worse, and priests are going to be even less respected.

What role are permanent deacons supposed to have within the Church, and how do we get the priest back as the main celebrant?

The roles of deacons during Mass are in many respects described in the GIRM for the Ordinary Form of the Roman Rite.  They in every way described in the older, Extraordinary Form.

I think I will let well-informed readers chime in on this, including any permanent deacons out there who care to comment and clarify.

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Hans Kung on the Beatification: making irony redundant

The NCFishwrap’s editor is advertising a hit piece in The Irish Times: Hans Kung’s reaction to the Beatification of Bl. John Paul II

A sample with my emphases:

[…]

In an interview last weekend with German daily the Frankfurter Rundschau , Küng says John Paul II does not merit being presented to the faithful as an example. He says: “John Paul II is universally praised as someone who fought for peace and human rights. But his preaching to the outside world was in total contrast with the way he ran the church from inside, with an authoritarian pontificate which suppressed the rights of both women and theologians.” [Better than Ambien.]

In particular, Küng argues that John Paul’s harsh treatment of Latin American liberation theologians such as Gutierrez and Boff represented the “exact opposite” of decent Christian behaviour. [Actually, they were treated with extreme patience.  And this is, of course, a shot at Pope Benedict, who was Prefect of the CDF.] Küng also sees it as totally “logical” that Pope Benedict would be keen to promote the cause of his predecessor but adds: “Wojtyla and Ratzinger are the people most responsible for the chronic sickness of today’s Catholic Church. Behind the sumptuous pomposity of the great Roman liturgy, there looms a total emptiness in many Catholic communities.”  [And that is because of John Paul II and Benedict XVI.  Not John XXIII or Paul VI.  No.]

One of the most regularly touted criticisms of this beatification has been its fast-track time scale, given that it comes just six years after the death of John Paul II. Supporters of the late pope point to the fact that, to some extent, this is a beatification that has come about by popular acclamation, given the cries of “Santo subito” (Make him a saint immediately) that rang out in St Peter’s Square on the day of his funeral.  [See the irony?]

Küng dismisses this justification, [Wait for it…] arguing that the campaign was manipulated: [ROFL!] “I remember those so-called “spontaneous” posters in St Peter’s Square – all neatly and carefully printed. The whole thing was just a con act by conservative and reactionary Catholic groups, especially those ones that are very strong in Spain, Italy and Poland.” [I supposed union activists and professional protesters were bussed in.]

[…]

Isn’t it ironic that when there is – at long last! – a positive response from the Church to a movement “from below”, from the people, Hans Kung and other of his world view find a way to run it down?

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Obiter dicta

Obiter dictaI have used this example for years now:

Our Lord asked to be let out on the water in a little boat at the end of a line so that He could address a much larger crowd on the shore.

He thereby gave us the first example of “on-line ministry” (cf Mark 4).

He used technology to address a wider audience.

We must strive to use technology well and prudently.

Another biblical example is that of shouting from the rooftops: more people can hear. (cf. Matthew 10:27: Quod dico vobis in tenebris dicite in lumine et quod in aure auditis praedicate super tecta.)

Throughout history the Church zealously used the best tools of social communication available.

Paul wrote letters which were read aloud to crowds and then copied and sent to other communities.

When Christianity became the religion of the Empire Constantine allowed bishops to use the Imperial post system.  They so overtaxed it that it struggled to function well.

When we learned to make thin walls that were tall, we filled them with glass so that light could in a new way teach even the unlettered about the mysteries of the faith and the story of saints and of salvation.

We used the printing press, radio and the infant television.

We haven’t done too well with the internet … yet.

But we are getting there.

Byte by byte.

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Towards Closure: possible reactions from the Catholic Left on the death of Usama Bin Laden

Towards Closure: possible reactions from the Catholic Left on the death of Usama Bin LadenThe über-Left likes President Obama, and so there is silence about Libya. But they don’t like covert military actions.

They are on the horns of a dilemma!

What are the symmetries between what is done to the USA and then what the USA does to others?

Even as most of the country and much of the world feel some closure today, staffers in offices of the NCFishwrap and their writers are may be duly annoyed that the USA didn’t pull a Jimmy Carter this time too.

Here is what they could be saying at Fishwrap today:

Jamie Manson: “Now we have to see action against other terrorist organizations such as the Mossad and the Congregation for the Doctrine of the Faith.”

Sr. Joan Chittister: “The Government has money to spend for covert actions against old men but they are trying to restrict the rights of public service employees in Wisconsin.”

Fr. Richard McBrien: “The pursuit and now killing of Osama have been allowed to distract us from the violence committed year in and year out by the anti-abortion movement.”

Mary Ann McGivern: “The Navy Seals killed a defenseless woman in their obsession to kill Osama. Some heroism!”

John L. Allen, Jr.: “Under the cover of the assassination of UBL, the Vatican sacked an Australian bishop, much to the delight, I’m sure, of those Taliban Catholics.”

Tom C. Fox: “Tom Gumbleton and I are outraged that the Seals didn’t read Usama Bin Laden his Miranda Rights and give him the opportunity through due process of law to prove his innocence.  Guilty before proven guilty.”

Michael Sean Winters: “On hearing the news today, my eyes filled with tears.  I realized that the 10th anniversary of 9/11 will be the occasion of a new Ground-Zero. A new translation is being imposed by Rome.”

Eugene Kennedy: “I was struck by the language used to describe the attack on Osama.  The parallels between the images of the CIA and Seals as a dark, twisted priestly culture are ….”

Barbara Blaine: “All priests are child molesters.”

Sr. Elizabeth Johnson: “The Bishops banned my book.”

Roy Bourgeois: “And we’re still not ordaining women.”

Meanwhile, Fr. Z reportedly wrote: “This story – thank goodness – was able to bump reruns of the royal wedding off the air.”

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QUAERITUR: Are Orthodox “Masses” valid?

From a reader:

A friend of mine, who runs the R.C.I.A. program in my parish, recently told me that an Orthodox Mass is just as valid as a Catholic Mass. Is this true? (I thought that the fact that the Orthodox Church is in schism would suggest not.)

What you were told is correct in its essence, though we have to tweak a couple things.

First, the Eucharistic liturgy which the Orthodox celebrate is generally called the “Divine Liturgy” rather than Mass.  Furthermore, the Eastern Churches in union with Rome also called their “Mass” the “Divine Liturgy”.

Second, the issue of schism would not necessarily invalidate the consecration of the Eucharist.  For example, were the SSPX in schism, officially declared as such, their Masses would still be valid.  They have valid apostolic succession, valid Holy Orders, valid rites and matter and intention.

Third, you can fulfill your Sunday Mass obligation by attending Masses, Divine Liturgies, of the Eastern Catholic Churches, but not those of Orthodox Churches.  The Eastern Catholic  Churches are celebrating in a Catholic rite.  If you go to a Divine Liturgy of any Eastern Church in union with Rome, you may receive Holy Communion, which will be given under both kinds, Blood and Body together, directly in the mouth with a small spoon (don’t close your mouth on it).  You can fulfill your Mass obligation at a chapel of the SSPX as well, for they are using, obviously, a Catholic rite.  Their union with Rome is questionable in some respects, but the Holy See does not at this time say they are in schism.

I warmly recommend that you and all the readers at some time try to attend a Sunday Divine Liturgy in some Eastern Catholic Church.

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Australian bishop removed from diocese for heterodox ideas

Australian bishop removed from diocese for heterodox ideasI have often thought that the Holy Father should reach out and remove a red hat from some cardinal’s head.  Just one.  Pour encourager les autres, as it were.  Well… perhaps from time to time.

From the Australian with my emphases and comments:

Bishop of Toowoomba, William Morris, claims unfair dismissal by Pope
Tess Livingstone and Amanda Gearing From: The Australian

THE Catholic Bishop of Toowoomba, William Morris, has been effectively sacked by Pope Benedict XVI over doctrinal disobedience for his support for ordaining women priests and other liberal reform.  [Good.]

In a highly unusual move, [Imagine, therefore, how errant this bishop must have been.] Bishop Morris complained in a letter to his followers that he was leaving unwillingly and claimed he had been denied natural justice. [Natural justice? That would be an interesting argument.]

The developments have led to an incipient revolt among at least some sections of the church. [I assume that is supposed to be a warning to Pope Benedict.]

In the letter read out to all congregations in the diocese at weekend masses, pre-empting a Vatican announcement tonight, Bishop Morris, 67, said he had taken early retirement because “it has been determined by Pope Benedict that the diocese would be better served by the leadership of a new bishop”.

It is understood that one of Brisbane‘s auxiliary bishops will step into the diocese temporarily as administrator until a new bishop is appointed. Bishops normally do not retire until at least 75.

Some Toowoomba Catholics left church in tears yesterday, and priests have called a meeting at St Patrick’s Cathedral on Thursday to consider what action can be taken, including the possibility of a mass resignation of clergy. [Be sure to leave forwarding addresses, men.] But one senior priest who has followed the bishop’s controversial career said Bishop Morris had brought about his own demise because “you can’t keep telling Rome to get stuffed”. [Well… it seemed that you indeed could.  Perhaps that is over.  One can only hope.]

Many parishioners arriving for mass last night were amazed and shocked about the letter.

At the cathedral, Maree White said the bishop was well appreciated in the diocese and she was stunned by the news.

Others disagreed. Jenny Goodwin said: ” I think, all things considered, the Vatican does not do these things lightly.”

The bishop’s letter shows things had reached a stalemate after he had been talking to the Vatican for five years.” [five?]

In his letter, Bishop Morris said the Vatican’s decision was sparked by complaints to Rome about an Advent letter he wrote in 2006. In that letter, he argued that with an ageing clergy the church should be open to all eventualities, including ordaining women, ordaining married men, welcoming back former priests and recognising the validity of Anglican, Lutheran and Uniting Church orders. [The issue of ordaining married men or welcoming back “former” priests are not doctrinal issues in the way that the ordination of women (impossible and defined) and validity of Protestant “orders” … sheesh!  What was he thinking?]

In contrast to some other provincial dioceses, the priest shortage has been exacerbated by Toowoomba’s appalling record over recent years in attracting virtually no new vocations.

Long before the pastoral letter, however, concerns had been raised about the material included in sex education programs in diocesan schools and the former practice of general absolution in the diocese.

The Advent pastoral letter sparked an investigation, led by Archbishop Charles Chaput of Denver, Colorado, [OOH-RAH] one of the most respected Catholic clerics in the US, who visited Toowoomba and spoke to priests and laity at length, and also spoke with other Australian bishops.

In the letter read out yesterday, Bishop Morris said that visit led to an “ongoing dialogue between myself and the Congregations for Bishops, Divine Worship and Doctrine of the Faith and eventually Pope Benedict”.

The style of Bishop Morris’s departure is unprecedented in that he has made his disagreements with the Vatican so public. In previous years, bishops who fell from favour have usually resigned on the grounds of ill health, or no reason has been given for their departure.

Bishop Morris complained he had never seen Archbishop Chaput’s report, and said he had been denied natural justice.

He said he had never written a resignation letter, and that he had offered to take early retirement “with profound sadness, knowing I still enjoy the support of the vast majority of the people and priests of the diocese”. [awwwww]

But he admitted his position had become untenable, and said he had proposed that he take early retirement to find his way through “this moral dilemma”.  [Sometimes it is necessary to remove, rather than simply allow to resign.]

“I have never wavered in my conviction that for me to resign is a matter of conscience, and my resignation would mean I accept the assessment of myself as breaking communion, which I absolutely refute and reject, and it is out of my love for the church that I cannot do so.”

I am sure there will be more about this.

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