WDTPRS: Pentecost Monday – from bondage to freedom, from anxiety to peace

Today is Pentecost Monday, during the Octave of Pentecost.  It is also called Whit Monday, a reference to the white garments of the newly baptized.

We observe the Octave in the Traditional Roman calendar.  It was tragically, ridiculously, foolishly eliminated in the post-Conciliar calendar.

The Roman Station is S. Peter in Chains.

Listen to a PODCAzT for the days of the Octave of Pentecost which I made some years ago.

Octaves are mysterious times during which the liturgical clock stops.

We have an opportunity to rest in the mystery, reflect on it during the 8th day – an echo of God’s rest continuing after the Creation and foreshadowing of the eschatological rest we will have in the Beatific Vision.

For Mass we sing the Pentecost Sequence, and use the Preface of the Holy Spirit, as well as a proper Communicantes and also Hanc igitur, as for Easter since Pentecost was also a time of baptism.

Let’s have a look at the Collect for today’s Mass of Pentecost Monday.

COLLECT (1962MR):

Deus, qui Apostolis tuis Sanctum dedisti Spiritum: concede plebi tuae piae petitionis effectum; ut, quibus dedisti fidem, largiaris et pacem.

I found this prayer in the 8th c. Liber sacramentorum Gellonensis.

I like that elegant splitting of Spiritum Sanctum with dedisti.

Our trusty Lewis & Short reminds us that effectus, us, (efficio) means basically “a doing, effecting; execution, accomplishment, performance; with reference to the result of an action, an operation, effect, tendency, purpose”.  Blaise & Dumas offers that effectus has to do with the “realization of a prayer”.

LITERAL VERSION:

O God, who gave the Holy Spirit to Your Apostles, grant to Your people the realization of their dutiful petition, that you may bestow also peace upon those whom you have given faith.

What immediately jumps into my mind are the references to peace in the ordinary of the Mass and also in the modern form for sacramental absolution.

Allow me to stretch to a connection, in view of the Roman Station.

Christ is our Lord and Liberator.  After His Ascension he sent our Counselor and Comforter.  Our Com-forter, who is our Strengthener.

Together, under the eternal aegis of the Father, the Son and the Spirit bring us from bondage to freedom, anxiety to peace.  We need not fear our judgment.

This is accomplished through the ministry and mediation of the Church.

As a People who are members of Christ’s Body the Church we approach God’s mercy with a sense of filial duty, petitioning both the immediate effect of Christ’s merits and also the long-term effect of heavenly peace.

In the words of the Church’s worship, Christ Himself strikes from our limbs the heavy chains of our oppression.

True oppression is from sin.  True freedom comes from grace.

As we hear today in the Gospel from John 3:

God so loved the world that He gave His only-begotten Son, that those who believe in Him may not perish, but may have life everlasting. For God did not send His Son into the world in order to judge the world, but that the world might be saved through Him.

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Daily Rome Shot 167

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ASK FATHER: Can I baptize myself?

From a reader…

QUAERITUR:

I know in an emergency someone who is not Catholic can perform a baptism, provided they have the requisite intent, the right words, and water on the head.

Does that mean a person can baptize himself? Can he say, “I baptize me in the name of the Father, and the Son, and the Holy Spirit”?

No. You cannot baptize yourself.

The Church teaches about three different kinds of baptism, by water, by blood (martyrdom), by desire.

Baptism by desire implies an implicit baptism, that would have taken place, had a person – who is sincerely seeking for and living for the Truth – had the chance to be baptized. Such a person would have been baptized had they had the chance, because they would have accepted Christ as God and would have lived according to the Commandments and in the Church He founded. This is what was also thought about catechumens who were committed already but who had not yet been baptized. Cyprian of Carthage (+258) was confident that catechumens martyred before baptism were baptized with another baptism. The Angelic Doctor holds the same in the Summa (III, q. 82. a .2).  St Robert Bellarmine writes of it.  Innocent III based on Augustine’s De baptismo writes of it.

Hence, it is possible to obtain the justification and sanctification which are the effects of baptism through true desire for them.

That doesn’t mean that baptism is not necessary. Some kind of baptism is necessary, by water, by blood or by desire. Baptism is necessary for salvation.

This is one of the reasons why it is cruel not to try by the most charitable and prudent means to bring people to the light of the true Faith and into the Church by baptism.

As Pope Pius XII explained in Mystici Corporis Christi, his encyclical letter on the nature of the Church as the Mystical Body of Christ, and as the Second Vatican Council reaffirmed in its magisterial document Lumen gentium, everyone who tries to do God’s will in the light of what he sincerely believes that will to be possesses already by that very fact, connection with Christ, an imperfect connection, fragile and insecure, but a connection nevertheless, since the very core of God’s will is acceptance of and obedience to His only, begotten Son.

Such an imperfect connection with Christ – what Pope Pius XII called “an implicit baptism of desire” – fragile and insecure as it is, ideally should be reinforced and brought to perfection by a formal and complete membership in Christ’s Church, with full participation in the life of grace.  In the Church alone is the fullness of truth that Christ revealed, a fullness guarded by the Holy Spirit against error and loss. The Holy Spirit, the Spirit of Truth, in accordance with Christ’s promise, dwells within the Church to guide and guard her defense of that truth forever.

Only in the Church of Christ is to be found the full range of resources for healing and strengthening the human soul, the full panoply of the seven sacraments that combine to provide an inexhaustible fountain of forgiveness and grace.

No.  You can’t baptize yourself with water.

If you are concerned about this…. DO SOMETHING ABOUT IT.

And about Pius…

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ASK FATHER: Did John Paul II really say that not to know Latin is “disgraceful”?

From a reader…

QUAERITUR:

Father, on the sidebar of your blog you have a quote from St. John Paul II about it being a disgrace not to know Latin.  First, where does that come from?  Did he really say that?  And, second, I don’t know Latin well. Does that mean I’m partly a disgrace?

Good questions both.

Let’s start with the first.  What did John Paul say?

“Let us realize that this remark of Cicero (Brutus  37, 140) can be in a certain way referred to [young lay people]: ‘It is not so much a matter of distinction to know Latin as it is disgraceful not to know it.'”  – St. John Paul II

If you don’t know Latin, are you a disgrace?  John Paul quotes Cicero in Brutus on the matter, which means that Cicero was talking about his own day.  Today we might say that anyone who does not know English is a disgrace.   Does this literally mean “anyone”?   Cicero’s Brutus is a dialogue work about Roman oratory.   So, already we are narrowing things down to those who ought to be schooled in rhetoric, not the average fishmonger at the docks near the Tiber.

Let’s put this another way.   There are those who are obliged to know certain things pertinent to their trade.  For example, electricians need to know about watts and amps and volts and different types of wire and their uses as well as how to connect things together.  You would hold in contempt an electrician who couldn’t talk to you about amperage.  Consider a Chemistry teacher.  Would you respect a Chemistry teach who hadn’t learned how to describe the table of elements?  How about a surgeon who doesn’t know gross anatomy.

What about a Roman Catholic priest who doesn’t know a) his Latin Rite (because he doesn’t know the Extraordinary Form) and b) Latin (the language of his Rite).

We could extend that to just about anyone in a teaching profession in a serious field such as history, any languages, literature (not “gender studies”, etc.): Latin is fundamental stuff.  It was.  It is.  It shall ever be.

Latin doesn’t only open up new sources of learning, it opens up new pathways of thinking.

Would a housewife be a disgrace without Latin?   She would be immensely improved by it, especially if she has children to educate.

No one is improved by the lack of Latin.

Next question, where did John Paul II write that quote?  In an address to participants in the annual Certamen Vaticanum in 1978, early in his pontificate.  HERE

Let’s read the text together, shall we?  My emphases:

ADDRESS OF HIS HOLINESS JOHN PAUL II
TO PARTICIPANTS IN THE “CERTAMEN VATICANUM”

Monday, 27 November 1978

Our revered Brother and dear Sons, who devote yourselves to cultivating and promoting the Latin language, we willingly greet you individually: our revered Brother Cardinal Pericle Felici, who is known to be an expert in the language of the Romans; the Council and members of the Foundation called “Latinitas”, which was set up with a certain foresight by our predecessor of happy memory Paul VI. Some of these in our Secretariat of State are engaged in drawing up documents in Latin. We greet also the winners of the 21st competition “Certamen Vaticanum”.

We highly praise this “Certamen Vaticanum” which in the past was established with the approval and assistance of Pius XII, since it encourages the study of Latin so that one may deepen one’s knowledge of it and promote its use.

There is no one who is ignorant of the fact that this age is less favourable to the study of Latin, when men today are more interested in science and technology and consider the vernacular to be more expressive. Nevertheless we do not wish to ignore the important documents of our predecessors who time and again emphasised the importance of Latin even in this age, especially in so far as the Church is concerned. For Latin is in a way a universal language cutting across national boundaries and as such the Apostolic See still constantly makes use of it in letters and acts addressed to the whole Catholic family.

One must also point out that the sources of the ecclesiastical disciplines are for the most part written in Latin. But what must be said of the outstanding works of the Fathers and other writers of importance who use this tongue? One ought not to be considered a master of learning who does not understand the language of these writers, but who must rely only on translations, if any exist. These rarely bring out the full meaning of the original text. For this reason the Second Vatican Council rightly advised students of sacred studies that “they should acquire a command of Latin which will enable them to understand and use the source material of so many sciences, and the documents of the Church as well” (Optatam Totius, 13).

We address ourself especially to young men so that in this age in which as is well known the study of Latin literature and of the humanities is neglected, they should readily accept this Latin heritage, as it were, which the Church considers very important, and work hard to make it fruitful. They should realize that this quotation from Cicero applies in a certain sense to them: “It is not … so great a distinction to know Latin as it is a disgrace not to know it” (Brutus, 37,140).

We exhort all of you here present and those who are helping you. to continue this noble work and to hold high the torch of Latin, which is also a bond between men of different tongues, although it is confirmed within narrower limits than it was in times past. Be assured that successor of Saint Peter in the supreme apostolic ministry wishes every success in your efforts, is helping and encouraging you. The Apostolic Blessing which we willingly impart to each and everyone of you in the Lord is a sign of this.

And, of course, it is available in LATIN.  HERE

Latin cuts across physical boundaries and the separation of time.  Since it is now no longer developing, as modern languages do, its stability is a great advantage for conveying clear concepts.

I remind the priestly readers that when giving blessings in the older, traditional manner, you must use Latin of the blessing is invalid (so says the Rituale Romanum).

Noverint ii hoc Ciceronis effatum ad se quodam modo referri: “Non… tam praeclarum est scire Latine, quam turpe nescire”.

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Your Sunday Sermon notes – Pentecost 2021

Was there a GOOD point made in the sermon you heard at the Mass for your Sunday (obligation or none), either live or on the internet? Let us know what it was.

Too many people today are without good, strong preaching, to the detriment of all. Share the good stuff.

Also, are your churches opening up? What was attendance like? In a lot of places today the dispensation from Mass attendance was ended, so you were obliged to go.

If you are involved with preparing coffee and donuts after Mass (yes, this is returning) consider using Mystic Monk Coffee.  Use my link. You help the monks, you help yourselves, you help me.  A pretty good deal.

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Daily Rome Shot 166

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ASK FATHER: Appurtenant pasta for a Pentecost repast – REPOSTED

From a reader…

QUAERITUR:

Since Pentecost is known for tongues as of flame descending upon the faithful, is there an traditional linguini dish often served on this feast day?

Good for you for asking in advance.  As of this writing, Pentecost is some three weeks away.

Firstly, let’s clarify that the plural is linguine, which in Italian means “little tongues”.   You don’t usually see the singular of spaghetti (uno spaghetto) or of linguine (una linguina – “una lingua”).  This is all feminine, so let go of that “liguini”.

Pentecost brings to mind imagery of tongues of fire.   Hence, linguine and some sort of treatment which is spicy hot.

One classic way to use this shaped pasta is linguine all’astice, that is linguine with lobster and/or other mud critters.  Get the live critters if you can.

You have some choices to make.  In Italian astice and aragosta are different animals.  Astice are the “red lobster” and aragosta are “rock lobster”.   You might also try big prawns, gamberi, though you won’t get the color.

You will need a large pan.  They turn a lovely red when cooked.  I’d use lots of pomodorini, little tomatoes.  Lots of garlic and (red) hot pepper, peperoncino.  You could add some thin slices of red bell pepper.  Abundant chopped Italian parsley.   Also, think basics: really good olive oil, white wine for the preparation, pepper, lemons.

Presentation: split all the parts, including the claws, before you plate it.  It might be good to make one great platter to serve family style.

Wine: Falanghina… Greco di Tuffo… Vernaccia…. Gavi dei Gavi La Scolca… (black label)

Variant: use saffron

 

 

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Daily Rome Shot 165

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ASK FATHER: Can a Pope change the voting age of Cardinals?

From a reader…

QUAERITUR:

Can the Pope “change” or “raise” the required age of Cardinals
entering a Conclave, say to 85 years old, or even 90? He seems to be changing other laws all by himself, why not this? Does he have the power or authority to do this?

Yes, a Pope can change the “cut off” age for Cardinals to be able to enter and to vote in a Conclave.   In 1970 Paul VI established that only those Cardinals who had not yet reached their 80th birthday at the time of the end of a pontificate could vote.

For example, say that Pope Clement XV dies on 1 April.  That begins the interregnum period of at least 15 days that resolves into the Conclave to elect a new Pope.  Benedict XVI established that if all the Cardinal electors were in Rome sooner, they could start sooner.  But while they have to wait at least 15 days, by 20 days they have to start the Conclave even if some electors are not there yet.  So, after Clement XV dies on 1 April, on 2 April Uriah Card. Heep turns 80.  Card. Heep can enter the Conclave and vote, even though he is 80 when the Conclave begins because he turned 80 after the death of the Pope.  Had Heep turned 80 on 31 March, no dice.

Historically, there have been really long interregnum periods, “sede vacante”.  Back in the 13th century there was one break, between Clement IV and Gregory X that lasted almost 3 years.

Back to the question.  Yes, a Pope can change the age of voting Cardinals, electors.

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WDTPRS – Pentecost Sunday: Holy Church’s warp and weft remain strong

The Fiftieth Day Feast, Hebrew Shavuot or Greek Pentekosté, for the Jews commemorated the descent of God’s Law to Moses on Mount Sinai, wreathed in fire, fifty days after the Exodus.  But Jewish feasts also looked forward even as they looked back to an historic event.  At Shavuot they looked forward to the return of the fiery glory cloud of God’s presence in the Temple.

Fifty days after Our Lord’s Resurrection, the tenth (perfection) from His Ascension, the Holy Spirit descended on the Apostles and first disciples to breathe grace-filled life into Christ’s Body, the Church.

The Spirit descended as “tongues of fire”, on the day they memorialized the descent of God like fire on Mount Sinai.

The Jews at that time would also have thought of the vision of the temple in the Book of Enoch, made of tongues of fire.

Hence, this Pentecost event would have really got the the attention of the multitudes, perhaps a million people, thronging Jerusalem for the feast.

This magnificent Sunday (which in the Roman Rite’s Extraordinary Form retains its Octave along with the special Communicantes and Hanc igitur) has in the Ordinary Form a Collect rooted in the ancient Gelasian Sacramentary.

Deus, qui sacramento festivitatis hodiernae universam Ecclesiam tuam in omni gente et natione sanctificas, in totam mundi latitudinem Spiritus Sancti dona defunde, et, quod inter ipsa evangelicae praedicationis exordia operata est divina dignatio, nunc quoque per credentium corda perfunde.

I like that defunde and perfunde.  Spiffy.

Cor is “heart” and corda “hearts”.  Sacramentum translates Greek mysterion.  Sacramentum and Latin mysterium are often interchangeable in liturgical texts.  Defundo means “to pour down, pour out”. Perfundo, is “to pour over, moisten, bedew”, and “to imbue, inspire” as well as “to dye”.

Exordium means “the beginning, the warp of a web”. Exordium invokes cloth weaving and selvage, the cloth’s edge, tightly woven so that the web will not fray, fall apart.

Exordium, also a technical term in ancient rhetoric, is the beginning of a prepared speech whereby the orator lays out what he is going to do and induces the listeners to attend.

From Pentecost onward Christ the Incarnate Word, although remote by His Ascension, is the present and perfect Orator delivering His saving message to the world through Holy Church. “He that heareth you, heareth me”, Christ told His Apostles with the Seventy (Luke 10:16).

Much hangs on exordia.

LITERAL VERSION:

O God, who by the sacramental mystery of today’s feast do sanctify Your universal Church in every people and nation, pour down upon the whole breadth of the earth the gifts of the Holy Spirit, and make that which divine favor wrought amidst the very beginnings of the preaching of the Good News to flow now also through believers’ hearts.

OBSOLETE ICEL (1973):

God our Father, let the Spirit you sent on your Church to begin the teaching of the gospel continue to work in the world through the hearts of all who believe.

Really?   REALLY?

Moving on…

CURRENT ICEL (2011):

O God, who by the mystery of today’s great feast sanctify your whole Church in every people and nation, pour out, we pray, the gifts of the Holy Spirit across the face of the earth and, with the divine grace that was at work when the Gospel was first proclaimed, fill now once more the hearts of believers.

Unity and continuity are keys to this Collect.

The Holy Spirit pours spiritual life into the Body of Christ.

The Holy Spirit wove the early Church together through the preaching of the Apostles and their successors and, in the Church today, extends their preaching to our own time.

The Holy Spirit guarantees our unity and continuity across every border and century.

The Holy Spirit imbues and infuses, tints and dyes the fabric of the Church as He flows through it.

When the Holy Spirit’ fire poured over the Apostles, they poured out preaching in public speeches to people from every nation.  I think they were not in the “upper room” but in the Temple, as the Law required Jewish men.  In Greek, oikos can mean “temple” or “house of God”, not just “house”.

That makes greater sense of the immediate reaction they received.

The Holy Spirit, in the preaching of the Apostles, began on Pentecost’s exordium to weave together the Church’s selvage, that strong stable edge of the fabric, through the centuries and down to our own day.

Also, for Shavuot, Pentecost, the Jews at harvest were commanded by God to leave the edges of the fields unharvested for the sake of the poor.

The bonds of man and God symbolically unraveled in the Tower of Babel event, when languages were divided (Gen 11:5-8).

Ever since the Pentecost exordium’s “reweaving”, though here and there and now and then there may be rips and tatters, Holy Church’s warp and weft hold true.

Let our hearts and prayers be raised for unity. Sursum corda!

In our Collect we pray that our corda may be imbued with the Gifts of the Holy Spirit.  Sacrum septenarium!

Let them be closely woven into, knit into Holy Church and even over-sewn with her patterns, not ours.

Let our hearts be bounded about by her saving selvage, dyed in the Spirit’s boundless love.

Let us also pray for the unwitting agents of the Enemy of the soul, hanging onto Holy Church’s edge but in such a way that they tear at and fray the Church’s fabric.

Pardon my homographs, but though they be on the fringe, they endanger necessary threads, precious souls of our brothers and sisters who through their work of unraveling can be lost in the fray.

When we mesh with the Successor of Peter and remain true in the Faith and charity, our holy selvage and our salvation will not be undone.

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