GUEST POST: “Father Bob’s First Day on the Job”

A priest who has a site called The Roman Caller sent a short story about when married permanent deacons are at last ordained priests.

Here is at least the beginning of the short story.  A hapless, nearly completely uninformed married deacon has been pushed into ordination because the USCCB rammed it through.

There are too many permanent deacons who could plausibly have starred in this, but Fr. Tommy would have certainly stepped in with Bp. Fatty about this guy.

Here is his first Mass in the parish.

GUEST POST….

Father Bob’s First Day on the Job

Deacon… I mean FATHER Bob walked into the sacristy. It was two minutes before the Saturday evening Mass began, the first he would celebrate at his new parish. “Father,” asked one of the servers, “what color are we supposed to vest the chalice in?” Father Bob looked stunned. Normally he would have asked his pastor, Fr. Paul, that question, but ever since the USCCB called for more married priests, the scales were finally tipped, and the inevitable slippery slope that began with lay ministers, then married deacons, had finally concluded (for now) in the married priest!
Of course those good old celibate priests of yore are still respected (for now) and are still the only ones who can become bishops (for now), but this day is Fr. Bob’s first day on the job.
“Uhhhh, well, I like purple, so let’s do purple.”
Crisis averted.
“Father,” said the server again, “I don’t actually know how to set the chalice.”
Fr. Bob looked with horror at the unassembled chalice. He also had never set the chalice before. Fr. Paul had also performed that duty at his previous church.
“Just put a host on it, and we’ll not fiddle with the veil and the purse today.”
Fr. Bob smiled warmly at the server. Fr. Paul never did that. People always used to tell him to smile more. “Today, I’m going to give a good name to the formerly permanent deacons.”
The servers and Fr. Bob prayed and then processed to the back of the church. In the narthex, his wife was waiting for him, but her arms were crossed. “Here we go again,” said the newly ordained vir probatus.
“Bob,” she said loud enough for the ushers to hear, “is it purple season again already!? I always hated that robe. Can’t you just use a simpler one?”
Bob just shrugged and said nothing, as he typically did when his wife was in a mood. “Note to self: don’t wear the vestment with the floral pattern again.”
As he processed in, Bob was sure to bless the people. He had seen the bishop bless people at several Masses before, and after all, he was finally a priest. When he tried doing the same during Fr. Paul’s Masses, the priest would elbow him and whisper for him to stop. But Fr. Paul was no longer here. It was finally Bob’s time to shine.
As he arrived in the sanctuary, Bob gave a big smooch to the altar, and went to the chair to begin the Mass. “In the name of the Father, and of the Son, and of the Holy Spirit. Amen. The Lord be with you!” The congregation responded, “and with your spirit.” Fr. Bob had waited long to finally say words he had not heard from a young priest’s mouth in so long, “Good morning, everyone!”
The parishioners chuckled a bit. Only a few said “good morning” back to the now-confused cleric. What was going on?
Fr. Bob then realized his flub. It was Saturday evening, rather than Sunday morning.
“Well, folks, times are a-changin’! First permanent deacons are becoming permanent priests and now evenings are turning into mornings. Do we not hear in the scriptures that in the Lord, the night is as bright as day?” A couple of people chuckled. Fr. Bob had recovered with ease.
Forgetting the penitential rite, Gloria, and collect Fr. Bob said, “let us be seated to hear the Word of God.” All sat down without so much as a peep. Perhaps the embarrassing introduction was penance enough.
As Fr. Bob listened to the readings, he thought about his homily. Bob would admit to himself and even to others that he was no theologian. Even having taken the classes in his deacon formation, he didn’t really understand the material, and the men were never really tested about these things. He was an electrical engineer by trade, not an academic, but, as the bishop put it, “we don’t need theologians to be permanent deacons, we need good men.”
And now he was the priest.
As he was thinking over all these things, Fr. Bob was suddenly snapped back to reality as the cantor began the Alleluia.
Bob read the Gospel as he had many times before in his ten years as a permanent deacon, and then began the homily. Over the next twenty minutes, Fr. Bob thrilled his parishioners with stories of his fishing expeditions, his son’s car breaking down, and his wife’s obsession with “couponing.” He finally ended his diatribe with a more or less theological thought, namely by telling the faithful of his parish how necessary it is to have a married priesthood.

[…]

Read the rest HERE

Posted in Mail from priests, Priests and Priesthood |
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Daily Rome Shot 1073

Daily Rome Shot 1073

Please remember me when shopping online and use my affiliate links.  US HERE – WHY?  This helps to pay for health insurance, utilities, groceries, etc..  At no extra cost, you provide help for which I am grateful.

White to move and mate in 4.

Daily Rome Shot 1073

NB: I’ll hold comments with solutions ’till the next day so there won’t be “spoilers” for others.

Meanwhile… what is this?

Never forget about what they think of you.

Posted in SESSIUNCULA |
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Recent report of the “gift of tears” during Mass that was being live streamed

UPDATE: The priest in question issued (unnecessarily IMO) a statement that is now (unnecessarily IMO) on the archdiocesan website. HERE So much fuss about this could have been avoided if Mass were ad orientem and if more priests (and therefore people along the way), knew about the phenomenon of the “gift of tears” which sometimes priests receive as they say Mass. It’s not that rare. But, have it happen versus populum and all sorts of people, who have been more than partially starved for the transcendent in liturgical worship, get all worked up.

Anyway, I know that parish and its pastor. I understand that the priest is a solid guy. Friends… these things happen. They just do. It should be cause for a consoled smile, and that is about it.


ORIGINAL POST…

Recently there was a nasty desecration of the Most Precious Blood at a parish I know well in my native place. I wrote about it HERE.

Today, I am informed that an assistant priest at that parish received the “gift of tears” during Mass for the Exaltation of the Cross.  Video HERE

Some are circulating that it was a “Eucharistic miracle”.

NO. It wasn’t.

The “gift of tears” is a classic, spiritual locus for priests. There was a Votive Mass for the Gift of Tears. The title was changed to “for compunction of heart”. I wrote about that HERE.

There is more, but here is the Collect:

COLLECT

Omnipotens et mitissime Deus, qui sitienti populo fontem viventis aquae de petra produxisti: educ de cordis nostri duritia lacrimas compunctionis; ut peccata nostra plangere valeamus, remissionemque eorum, te miserante, mereamur accipere. Per Dominum.

O Almighty and most gentle God, who draw forth living water out of a rock for Thy thirsting people: draw now forth tears of compunction from the hardness of our hearts; so that we may be able to weep for our sins, and that we might merit, as Thou art merciful, their forgiveness.

Note the reference to God bringing forth water from the rock for the people in the wilderness.  See Exodus 17 and 1 Cor 10.

In any event, I am glad that this young priest had this experience.

I regret that Mass was not ad orientem.

Posted in Liturgy Science Theatre 3000, Mail from priests, Priests and Priesthood, SESSIUNCULA |
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What’s the solution?

We need to Vatican II harder! If only we had even more catechesis about Vatican II! And MORE synodality and, now, “pastorality”!

Posted in The Coming Storm, The future and our choices, Women Religious |
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ASK FATHER: Why is “Salome” at the foot of the Cross in the Introit for the Feast of the Sorrows of Mary?

ASK FATHER: Why is "Salome" at the foot of the Cross in the Introit for the Feast of the Sorrows of Mary?

ANTWERP, BELGIUM – SEPTEMBER 5: Crucifixion as part of Seven Sorrows of Virgin cycle by Josef Janssens from years 1903 – 1910 in the cathedral of Our Lady on September 5, 2013 in Antwerp, Belgium


From a reader…

QUAERITUR:

Hello Father, I was making a typo correction to this Mass when I noticed that the Introit (John 19, 25) has Salome at the foot of the Cross. Seemed unlikely to me, so I looked at the Gospel (John 19: 25-27) – no Salome. So I looked at the Vulgate, no Salome. Confused, I looked at divinumofficium.com which has the same inconsistency, ditto my Angelus Press 1962 Missal. So I have resorted to pestering you for some words of wisdom. Help!

So, how do we explain the inclusion of “Salome” in the Introit for the Feast of the Sorrows of the Virgin? The Introit is stated to be from John 19:25:

Stabant iuxta Crucem Iesu Mater eius, et soror Matris eius, María Cléophæ, et Salóme et María Magdaléne.

How does John 19:25 read?

The Vulgate of John 19:25 has:

Stabant autem iuxta crucem Iesu mater eius et soror matris eius, Maria Cleopæ, et Maria Magdalene.

The RSV says:

But standing by the cross of Jesus were his mother, and his mother’s sister, Mary the wife of Clopas, and Mary Mag?dalene.

Thus “et Salomé” is a liturgical addition. The Gospel of the Mass later gives John 19:25 in its biblical form, without Salome. The Missal therefore clearly distinguishes between the scriptural lesson and the somewhat expanded, harmonized text of the Introit.

Salome comes from St. Mark’s Passion. Mark 15:40 names among the women watching the Crucifixion:

Mary Magdalene, Mary the mother of James the Less and Joseph, and Salome.

Matthew 27:56 gives the parallel list, but calls the third woman “the mother of the sons of Zebedee.”

Hence, the harmonization identifies Salome as the wife of Zebedee and mother of James and John.

The Introit therefore wove Mark’s Salome into John’s scene at the Cross. This sort of evangelical harmonization is not unusual in liturgical composition. The citation “John 19:25” identifies the principal source rather than claiming that every word is a literal quotation.

There is an additional wrinkle. John 19:25 is grammatically capable of being read as mentioning either three or four women. One interpretation takes soror matris eius, Maria Cleopae as one person: “His Mother’s sister, Mary of Clopas.” Another takes “His Mother’s sister” as an unnamed fourth woman, whom many commentators have proposed was Salome, the mother of St. John. The latter interpretation would make John the Blessed Virgin’s nephew or close relative. That reading has an attractive connection with Christ’s words immediately afterward, Ecce mater tua. But it remains an interpretation rather than a certainty.

So here Salome is a fourth woman added from the Synoptic Passion tradition, rather than being identified with Mary’s unnamed sister.

There is also a beautiful liturgical reason for expanding the company. On the feast of the Seven Sorrows, the Church deliberately gathers around the Cross the faithful women remembered across the Gospel accounts. They form, as it were, the little remnant of fidelity surrounding the Mater Dolorosa.

Mary stands at the center, but she does not stand utterly alone. Salome belongs to that circle of women who had followed Christ from Galilee and remained when so many others had fled.

St. Augustine himself explicitly wrestled with the apparent difference between John’s women iuxta crucem and Matthew and Mark’s women watching a longe, and harmonized the accounts rather than treating them as contradictory.

In sum, Salome is present because the Introit is a liturgical harmonization of the Passion narratives, principally John 19:25 but with more information from Mark 15:40. Salome’s presence in the Introit emphasizes the company of faithful women gathered about Mary and the Cross.

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Daily Rome Shot 1072 – Procession

Daily Rome Shot 1072 - Procession

From The World’s Best Sacristan™ from the Procession for Exaltation of the Cross, with a relic of the True Cross of Our Lord.

And…

And…

Black to move and mate in 4.

Daily Rome Shot 1072 - Procession

NB: I’ll hold comments with solutions ’till the next day so there won’t be “spoilers” for others.

Finally,

Posted in SESSIUNCULA |
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15 September: Seven Sorrows of Mary – The “Our Lady of Sorrows Project”

Today, the day after the Feast of the Exaltation of the Cross, is the Feast of Seven Sorrows of the Blessed Virgin Mary.  There is an analogous commemoration on Friday after 1st Passion Sunday.

Some time ago, I wrote a series of reflections on the Seven Sorrows of the Blessed Virgin.  I invite you to have a look.

Our Lady of Sorrows Project

Here are links to the individual posts

1st Sorrow – The Prophecy of Simeon
2nd Sorrow – The Flight into Egypt
3rd Sorrow – The loss of the Child Jesus in Jerusalem
4th Sorrow – Mary meets Jesus on the way to Calvary
5th Sorrow – The Crucifixion of Jesus
6th Sorrow – The Piercing of the Side of Jesus, and His Deposition
7th Sorrow – The Burial of Jesus

At the famous Basilica in Rome, Santo Stefano Rotondo we find this well-known image:

15 September: Seven Sorrows of Mary - The "Our Lady of Sorrows Project"

Posted in Classic Posts, Linking Back, Our Solitary Boast | Tagged ,
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WDTPRS- Exaltation of the Cross

Today’s feast commemorates the discovery in AD 325 in Jerusalem by the Emperor Constantine’s mother St Helena of the Holy Cross, as tradition has it, under sweet basil herb bushes.  It is also the anniversary of the Dedication of the Basilica of the Holy Sepulcher built on that site in 335.  A portion of the Cross was placed there.  The Basilica was consecrated on 13 September and, on 14 September the fragment of the Cross was shown to the people so that the clergy and faithful could pray before it.  In 614 invading Persians and King Chosroes absconded with it. They held it until it was recaptured by the Byzantine Emperor Heraclius in 628 and returned to the Basilica.

St. Helena brought a portion of the Cross and other instruments of the Passion back to Rome.  They were deposited, along with soil from the holy ground, at what is now called the Basilica Sessoriana, Santa Croce in Gerusalemme.

COLLECT (1962):

Deus, qui nos hodierna die Exaltationis sanctae Crucis annua solemnitate laetificas: praesta quaesumus; ut cuius mysterium in terra cognovimus, eius redemptionis praemia in caelo mereamur.

LITERAL VERSION:

O God, who on this day gladden us by the yearly solemnity of the Exaltation of the Holy Cross: grant, we beseech You; that in heaven we may merit to attain the rewards of redemption of Him, whose mystery we have known on earth.

The colons and semicolons in the older way of printed liturgical orations are intended to help the priest sing the prayer, rather than to give it greater sense.

The force of the last phrase is “whom we have known on earth in mystery”.  Remember that mysterium is nearly interchangeable with sacramentum.  Notice the parallel set up between in terra… in caelo.  In this life, we can know Christ and what is promised us in heaven only as through a glass, darkly, as St Paul put it.  Our supreme contact with Christ in this life is in the sacramental mysteries, in our sacred liturgical worship and in Holy Communion.  In heaven our knowledge will be more direct, though God will forever remain Mystery, tremendum et fascinans, awesome and alluring.

Here is another version from the beautiful hand missal from Baronius Press:

O God, who this day dost gladden us by the yearly feast of the Exaltation of the Cross: grant, we beseech Thee, that we who on earth acknowledge the Mystery of Redemption wrought upon it, may be worthy to enjoy the rewards of that same Redemption in heaven.

The Baronius Press hand missal, printed in the UK, was released in 2007, the same year that Benedict XVI issued Summorum Pontificum – the “Emancipation Proclamation” which greatly freed up the use of the 1962 Missale Romanum.  Summorum, with its juridical solutions, is one of the most important accomplishments of Benedict’s too short pontificate.  Now, however, the emancipation of faithful Catholics with Summorum has been cruelly undermined with Traditionis custodes, Francis’ Plessy v. Ferguson to Benedict’s Proclamation.

Let is now move to the Novus Ordo edition of the Missale Romanum.

COLLECT (2002):

Deus, qui Unigenitum tuum crucem subire voluisti,  ut salvum faceret genus humanum, praesta, quaesumus, ut, cuius mysterium in terra cognovimus, eius redemptionis praemia in caelo consequi mereamur.

This was pieced together from phrases from Collects of Palm Sunday and of Wednesday in Holy Week as well as today’s feast in the pre-Conciliar Missal, as we just saw above.

LITERAL ATTEMPT:

O God, who desired that Your Only-begotten undergo the Cross so that He would make the human race free, grant, we beseech You, that we merit to attain in heaven the rewards of redemption of Him, whose mystery we have known on earth.

OBSOLETE  ICEL (1973):

God our Father, in obedience to you your only Son accepted death on the cross for the salvation of mankind. We acknowledge the mystery of the cross on earth. May we receive the gift of redemption in heaven.

Not content to chop the Latin into two sentences, the translators opted for three.

CURRENT ICEL (2011):

O God, who willed that your Only Begotten Son should under the Cross to save the human race, grant, we pray, that we, who have known his mystery on earth, may merit the grace of his redemption in heaven.

Today, the aromatic herb basil (Ocimum basilicum which, comes from Greek basileos, “king”) is blessed by our Eastern brothers and sisters and placed in abundance around their Crosses.

I suggest having pasta and basil pesto tonight with a crisp, cold white live a Sauvignon Blanc or a Sancerre.  With friends and loved ones it would be a fine way to observe the feast day.

NB: By “basil” pesto, I don’t mean made from Basil Emeritus, though he could be invited.

Since there were two “Popes” in the Vatican, why not have two hamsters, Basil and… meet… Ming.

Posted in SESSIUNCULA |
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Sunday Sermon Notes… ON STEROIDS. Wherein Fr. Z posts a must listen sermon from his old friend Fr. A

In the swampy Hell Hole that was St. Paul Seminary in the 1980s Fr. Z and Fr. Robert Altier were classified as the Alpha and Omega. He endured persecution … to his present point, not a little from cowardly bishops. I endured my persecution…. …. ….

Whereas I was hammered in subsequent years because of what I wrote (mostly), Fr. A got hammered by what he preached in the pulpit (mostly).

If they aren’t shooting at you, you aren’t over the target. (Which sort of makes some particular bishops into the enemy, but I digress.)

Here is Fr. Altier’s sermon for this 16th Sunday after Pentecost at St. Augustine’s in S. St. Paul (where I was supposed to go before the powers that be pulled a fast on and at the last minute sent me to a blankity blank blank pastor who had orders to tear me down).

Some day I may write my memoirs. Until then, listen to this. I think you will want to share it.

Play video

Posted in Hard-Identity Catholicism, The Coming Storm, The future and our choices | Tagged
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Your Sunday Sermon Notes – 16th Sunday after Pentecost (N.O.: 24th Ordinary)

Your Sunday Sermon Notes – 16th Sunday after Pentecost (N.O.: 24th Ordinary)

My Mass intention today is for my benefactors, those of you who donate regularly, ad hoc, or send things.

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

Was there a GOOD point made in the sermon you heard at your Mass of obligation for this 16th Sunday after Pentecost in the Vetus Ordo (24th Ordinary Sunday in the Novus Ordo)?

Tell us about attendance especially for the Traditional Latin Mass.

Any local changes or (hopefully good) news?

A taste of what I offered at 1 Peter 5 this week.

[…]

Garrigou-Lagrange gives the proud soul strong medicine:

“The remedy for pride is to tell ourselves that of ourselves we are not, that we have been created out of nothing by the gratuitous love of God. The remedy for pride is also to tell ourselves that there is in us something inferior to nothingness itself: the disorder of sin and its effects” (The Three Ages of the Interior Life).

To examine our consciences is to shine light into the corners where pride hides like vermin behind garage clutter or rotting food at the back of the refrigerator. Pride reeks, but the devil sprays the air-fresheners of distraction, comparison, indignation, and self-justification. Confession brings the cleansing that pride fiercely resists.

[…]

 

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