Friday, April 9, 2010

Kathryn Jean Lopez on Maureen Dowd's Goofy Attack on Abp Dolan and the Church

You might want to catch this one at the blog of Fr. Z where there is going to be lots of combox action. 

Here is the first part of the column by Kathryn Jean Lopez:

Maureen Dowd, unsurprisingly, hits back at New York’s Archbishop Timothy Dolan today (who has criticized some of her columns on the Catholic Church as well as the New York Times itself), though not substantively so much as with sarcasm and a total lack of appreciation of the role of women in the Catholic worldview, once again.

There are many things to say both about her column and about what’s going on in the media and in the Church (and what the media says is going on isn’t quite the story). But what sticks out from Ms. Dowd’s column today is this closing line: “How can we maintain that faith when our leaders are unworthy of it?”

Reading that line made me jump right back to this, also from her column today: “The priest was always a revered figure, the embodiment of Christ changing water into wine. (Older parishioners took it literally.)”

If the pope himself were possessed, if every priest and religious were evildoers, there would still be Christ and there would still be the fact — which, if you’re Catholic, you believe to be true, or so claiming to be Catholic suggests — that He died for your sins. If the pope were corrupt, I’d like to think I’d still have faith. It’s not the human leaders with free will who are at the heart of the faith — and the Church — but the Eucharist, literally....

Continue reading "Lopez" at the blog of Father Z

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The obedient are not held captive by Holy Mother Church; it is the disobedient who are held captive by the world!

Lutheran Theologian on Pope Benedict: The Dictatorship of Relativism Strikes Back - and Goes Nuclear

h/t to Kevin Knight over at New Advent for this excellent article by John Stephenson, a Lutheran theologian.

The secular press has had it in for Joseph Ratzinger for going on three decades. Before his election as Pope in the spring of 2005, he was routinely derided in his homeland as the Panzerkardinal (“tank cardinal”) and caricatured in North America as the “Enforcer” or even the “Rottweiler.” The roots of this negative reputation stretch back at least as far as the book-length interview he granted to the Italian journalist Vittorio Messori that catapulted him to global fame when published as The Ratzinger Report in 1985. Prior to that juncture, as a heavyweight German academic who had leapfrogged over a major episcopal see (Munich-Freising) to become a leading official in the Roman curia (as cardinal prefect of the Congregation for the Doctrine of the Faith) under the still new John Paul II, Ratzinger’s was hardly a household name.


Continue reading: Dictatorship of Relativism Strikes Back - and Goes Nuclear

Talk about Nuclear!
Now, just to show that it has gone nuclear we have this from LifeSiteNews.com:  UN Judge: Pope Should be Prosecuted at International Criminal Court for "Crimes against Humanity".  That's it - I'm awarding this judge the "Kangaroo Court" award of the year.




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The obedient are not held captive by Holy Mother Church; it is the disobedient who are held captive by the world!

Thursday, April 8, 2010

Catholic Apologist Patrick Madrid on Medjugorje, and more...

Patrick Madrid has two posts up on Medjugorje, one of which came before Easter and leads into an article in which he was quoted at Our Sunday Visitor. 

In the first link below, which is the most recent, Madrid discusses the vast number of resources which attempt to give credibility to the phenomenon of Medjugorje by second and third hand accounts of what Pope John Paul II has said, or others of high stature.  There are boundaries to a Pope's infallibility, and it does not include personal opinion.  Even if these second and third-hand rumors are true, and the Pope was favorably disposed to Medjugorje, it does not give authenticity any kind of weight, as Patrick shows.

In his explanation, Patrick uses the example of the Maciel scandal - the man who founded the Legionaries of Christ.  Pope John Paul II was favorably disposed to Maciel as were many popes before him. However, what has emerged in recent years reveals that the Pope himself was duped.  This is not an indictment against Pope John Paul II, but merely proof that good people, including popes, can be duped by conmen.

Further, while Maciel himself has proven to be a fraud, the vast numbers of vocations and other good fruits, reveals how God can draw straight with crooked lines. In other words, those vocations, conversions, and transformations that came about in people through the Legionaries ultimately were not an proof of Maciel's authenticity.

Looking closer at the scandal of Maciel reveals that some were willing to turn a blind eye and even protect him.  Did loyalty to the founder trump justice for his victims or correcting a brother leading an immoral double life? Or, did people put up blinders because they didn't want to see?  When we look at the lives of Fr. Slavko Barbaric, OFM, Fr. Jozo Zovko, OFM, and the now ex-Fr. Tomislav Vlasic, we see supporters of Medjugorje still holding them up in high regard, despite all that has been revealed publicly, through Church documents (things with protocol numbers, not merely someone's opinion).

Archbishop Angelo Amato and Vlasic
Incidentally, with regards to Tomislav Vlasic, it is interesting to note that it was Archbishop Angelo Amato, who is one of the 17 known commission members [unofficial list], who stated in his letter regarding the canonical sanctions imposed by the CDF:

“Within the context of the phenomenon Medjugorje, this Dicastery is studying the case of Father Tomislav VLASIC OFM, originally from that region and the founder of the association ‘Kraljice mira potpuno Tvoji – po Mariji k Isusu’.
Archbishop Amato was then Secretary of the CDF, and as such, is probably well familiar with Medjugorje.

Vlasic was granted a request for laicization, essentially opting to "quit" before he coudl be "fired".  The Minister General of the OFM in Rome, prohibited, "under pain of excommunication" several things including:

b) Absolute prohibition from releasing declarations on religious matters, especially regarding the "phenomenon of Medjugorje";
Hence, from an objective standpoint, given what the CDF has offered, as well as the Order of Friars Minor in Rome, one cannot distance Vlasic from the phenomenon of Medjugorje.

Links to Madrid's Recent Articles

Other recent posts on this subject:


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Sandro Magister: Pope Benedict, Six Accusations, One Question

I have not gotten a chance to read this entire piece by Italian journalist and Vatican watcher, Sandro Magister. However, I will be reading it later. I have read the first part. Magister covers the greatest accusations made against which resulted in whirlwinds. At least in the first few I read, he shows how the Pontiff emerges cleanly and rightly. Think: Regensburg, and La Sapienza, for example.

Here is his lead in (and link):

The Passion of Pope Benedict. Six Accusations, One Question

Pedophilia is only the latest weapon aimed against Joseph Ratzinger. And each time, he is attacked where he most exercises his leadership role. One by one, the critical points of this pontificate.



ROME, April 7, 2010 – The attack striking pope Joseph Ratzinger with the weapon of the scandal posed by priests of his Church is a constant of this pontificate.
It is a constant because every time, on different terrain, striking Benedict XVI means striking the very man who has worked and is working, on that same terrain, with the greatest foresight, resolve, and success.

 

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The obedient are not held captive by Holy Mother Church; it is the disobedient who are held captive by the world!

Wednesday, April 7, 2010

If she were a few minutes younger....

Fellow bloggers - get this out there.




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The obedient are not held captive by Holy Mother Church; it is the disobedient who are held captive by the world!

Tuesday, April 6, 2010

Novena for Pope Benedict XVI beginning on Divine Mercy Sunday

From the Knights of Columbus
All Knights of Columbus are encouraged to join in a special novena for Pope Benedict XVI, beginning Divine Mercy Sunday, April 11, and concluding Monday, April 19, the fifth anniversary of the Holy Father’s election in 2005.

And, I think we should all join the Knights of Columbus in this Novena.  In fact, the Knights are inviting the participation of everyone.

If you follow the link above, you can also watch a video by Bishop Lori which explains it, as well.

There is a copy of the novena in that link too.


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The obedient are not held captive by Holy Mother Church; it is the disobedient who are held captive by the world!

Helpers Prayer Vigil - this Saturday with Msgr. McClory, Moderator of the Curia for the Archdiocese of Detroit

The Helpers of God's Precious Infants first prayer vigil which will take place on on April 10, 2010 - Divine Mercy Saturday. It will be led by Msgr. Robert McClory, Moderator of the Curia for the Archdiocese of Detroit (click to enlarge).  It will start with Mass at Assumption Grotto at 7:30am.  Due to a conflict, I will not be able to attend this vigil. 



The back of the flyer (below) shows photos from the last vigil, led by His Excellency, Archbishop Allen H. Vigneron. See my extensive photopost, with slideshow.


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The obedient are not held captive by Holy Mother Church; it is the disobedient who are held captive by the world!

Archbishop Gomez of San Antonio named Co-Adjutor of Los Angeles


Archbishop Jose Gomez (58) of San Antonio was be named co-adjutor in Los Angeles to ultimately succeed Cardinal Roger Mahony, who turns 75 in February.  He is a priest of Opus Dei.

Here is the Bollettino for April 6 with the announcement. 

Deacon Greg Kandra writes:

Archbishop Jose Gomez, of San Antonio, has a fascinating resume -- including being born in Mexico, and being ordained a priest of Opus Dei after getting degrees in both philosophy and accounting (!).
He's been named by Time magazine as one of the 25 most influential Hispanics in America.
And, while Gomez doesn't appear to have extensive experience in academia or priestly formation -- which Benedict seems to favor in many of his bishops -- according to his official biography, he "played a key role" in the establishment of the Hispanic Seminary of Our Lady of Guadalupe in Mexico City.

I also found this: 

San Antonio - Archbishop Gomez sent a letter to every parish in the city informing them of his decision to have the local, former "indult" TLM community move from its former place in a tiny chapel behind a nursing home to one of the biggest parishes in the city. The attendance was estimated at 450 people, and the comments the people made afterward were overwhelmingly positive.
EDIT:  Biblical scholar, Michael Barber has a detailed post on Abp Gomez.

And: You have to see Father Z's post and the well over 80 comments which offer even more background. 

Sources to watch today:



The obedient are not held captive by Holy Mother Church; it is the disobedient who are held captive by the world!

Monday, April 5, 2010

Update on translation variations of Abp D'Errico's interview regarding the Medjugorje commission




Followup on a previous post

On March 22, I made the post: Website in Medjugorje presents distorted translation of Archbishop D'Errico's address on new commmission.

I was going to let this issue rest, but some new information has become available so I wanted to share it with those who are interested (and based on the clicks, it was of interest to a segment of my readership and to those doing google searches).

Soon after seeing what I sensed was an irreconcilable difference between Croatian and English offered at Medjugorje.hr, I sent the text to Father Philip Pavich, OFM, requesting a good translation, but he did not see my email right away. Father spent 13 years in Medjugorje, and is well known to many who visited Medjugorje during his time there (1987-2000). He is well qualified as a translator and continues to do this kind of work today. Having gotten to my email late, he translated the portion I requested and sent it to me last week. Since he went through this trouble, and because it gives us a purer look, in English, of what is in Croatian at Medjugorje.hr, I offer it below.

But first:

Did the Nuncio speak in Italian or Croatian?

It has been said in various comboxes that the papal nuncio to BiH (since 2005), Archbishop D'Errico spoke in his native tongue of Italian and there was an oral interpreter there for Croatian. This may have been the case, but at the time of my original post, all that was available on medjugorje.hr was Croatian and English. I specifically looked for Italian, which I did not find until the next day. Therefore, it was a reasonable assumption on my part, that the archbishop spoke in the native tongue of the people (Croatian), as is customary for nuncios.  It's fine if he did the interview in Italian. It is just not an assumption one would make, especially when the first texts made available were Croatian and English.

Which then, is correct (warning - if this seems confusing, it is): That which is presented to the Croatian langauge readers on this page at medjugorje hr, as well as those reading it on the BiH Bishop's Conference website; or the Croatian version medjugorje.hr presented in it's over view in the second paragraph here, which conflicts with the other version they have, or the version being read by people all around the world in other languages such as Italian, English and German at medjugorje.hr?  The two Croatian versions they present on their own site, and these other languages cannot be reconciled.  So, I posed that question in an email sent to the public address for Mir Radio on March 31.  Here is the relevant part of my email which seeks clarification:

The two sentences in question differ in meaning between what is suppose to be the Italian original and what is in the text of the Croatian provided by Vecernji List (now copied onto the BiH Bishop's Conference website).
If the Italian is correct and the Croatian is wrong, I would like to update my readers. However, the best way to discern which is correct is to hear the audio. I have a friend in Italy who would like to hear the audio. Could you please send me the audio interview, or upload it to Medjugorje.hr (only the portion pertaining to Medjugorje would be necessary and shouldn't take up much more space than what the monthly messages take up).

Mistakes happen.  And, there could be human error.  If Italian was the original, then there is only one way to know for certain, and that is to hear the audio. 

As of this blogpost, I have not yet received any kind of reply from Mir Radio, nor do I find any audio uploaded at medjugorje.hr.  However, I do note that we have just passed Holy Week and Easter, so perhaps they will get to my email soon.

Let us look closer at an alternate translation, but we will use what the Bishop's Conference of BiH uploaded.  When you see what is omitted, and how it differs, you will see why it looks suspicious.


Translation by Father Philip Pavich, OFM

I discovered yet another set of variances which would have altered the meaning for those reading the English translation offered by medjugorje.hr (and perhaps other langauges).  It surrounds the word "question" which is omitted, at least from the English.

Without further delay, here is a translation of what readers of Croatian are getting.  It is the entire paragraph pertaining to Medjugorje (with white space added by me for easier reading). I have emboldened certain relevant, key words in one paragraph. I added one note, brackted in red. 

[Interviewer] Three days ago the Holy See established the International Commission for Medjugorje. How do you see that event?


[Abp D'Errico] Obviously, that also is a great sign of hope because it tells us one thing - the great attention that the Holy Father Benedict XVI pays to Bosnia and Herzegovina, and especially the Catholic community in the country and the questions being discussed within this community.
From personal experience, every time I met the Holy Father he had great interest in the question of Medjugorje, a question to which he was directed from the very beginning that he became prefect of the Congregation for the Doctrine of the Faith. It deals with a question for which he feels responsible as the supreme head of the Church to pronounce a clear message. The Holy Father personally knows it very well and he has told me that several times - he is well acquainted with the whole phenomenon [nota bene: this is a neutral statement and does not indicate the Holy Father is favorable as has been reported on many pro-Medjugorje websites.  That he "knows it well" means simply that and the knowledge he has can be good, or bad, or both]. He knows about the great good that is being done in this region by the priests, the Franciscan friars, and the laity. And on the other hand he asks himself how come there is information in such opposition to this phenomenon.


For that reason he wanted to establish this commission which is on an especially high level to obtain a complete picture of it by persons who are highly qualified. So from different parts of the world he has invited cardinals, bishops, experts and expert witnesses to be part of this commission.


It was announced that the president of this commission will be Cardinal Ruini, a Cardinal of great prestige and of high qualification, who as everyone knows is very close with the Holy Father and not only since he is the Pope. He is always very close to the Holy Father. Cardinal Ruini also knows B-H very well, especially since the time of the war when he was President of the Italian Bishops' Conference.
One interesting and special thing that tells about the great solidarity of the Holy Father with this land and this community is the fact that he could announce the commission and finish the question with it. But, because of the respect he has for the communities in B-H he wanted the announcement of this commission to be simultaneous, both in the Vatican and in Mostar. In Mostar because obviously Medjugorje is located territorially in the boundaries of the diocese of Mostar.
I am well aware that the media have talked about this commission for quite a while. A great suspense has been created. Today we can say that we are satisfied and grateful to the Holy Father for this attention that he wanted to show toward Mostar and toward our Catholic communities. Thus, in the name of the Holy Father I announced this important decision of the Holy Father to the bishops at the same time that the news was also announced in Rome. It is clear to us that the work of this Commission will be very demanding and I would like to invite all our communities to commend the work of the Commission to the patronage of St. Joseph whose feastday we will celebrate and to Mary, Mother of the Church, who are the patrons of Mostar.


Isolating the problematic paragraph

English offered by medjugorje.hr (emphases mine in bold)

“Whenever I would meet Holy Father, he was always very much interested in Medjugorje. He was involved in everything, starting with the time when he was Head of Congregation for the Doctrine of the Faith. He is aware that this is the issue of special importance, and he, as supreme authority of the Church, needs to give his precise statement about that matter. Holy Father is very much familiar with Medjugorje phenomenon; he even mentioned that to me personally. He is aware of huge amount of positive and good influence of local priests, religious, Franciscans, lay people, and therefore, it is very difficult for him to perceive that there can be so many opposing information about the same matter.
English offered by Father Philip Pavich, OFM (from Croatian) - added emphasis is italicized.


From personal experience, every time I met the Holy Father he had great interest in the question of Medjugorje, a question to which he was directed from the very beginning that he became prefect of the Congregation for the Doctrine of the Faith. It deals with a question for which he feels responsible as the supreme head of the Church to pronounce a clear message. The Holy Father personally knows it very well and he has told me that several times - he is well acquainted with the whole phenomenon. He knows about the great good that is being done in this region by the priests, the Franciscan friars, and the laity. And on the other hand he asks himself how come there is information in such opposition to this phenomenon.

Contrasts

Point 1:  Missing in the medjugorje.hr version of English
  • The word "question" preceding "Medjugorje" in several places.  To say that the Holy Father is "interested in Medjugorje" is not the same as his being interested in "the question of medjugorje".  In the English langauge, to say that someone has an interest in something can mean that the person has a favorable view of the thing (i.e., "The boy has an interest in fishing." means he enjoys it or likes it).

Point 2:  Additions in the medjugorje.hr version (my notes bracketed in red):
  • "therefore" [which is a word that leads to a conclusion]
  • "it is very difficult for him [the Holy Father] to percieve"
  • "about the same matter"
Point 3: Conveying Different Meanings
  • medjugorje.hr: "...difficult for him to perceive that there can be so many opposing information..."
  • Fr. Pavich: "...he asks himself how come there is information in such opposition to this phenomenon..."
The End

With that, I am letting this issue rest, leaving people to draw their own conclusions unless something new comes to light.

With sincere gratitude and prayers, I thank Father Philip Pavich for sharing with us what the Croatian people have been reading.



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Sunday, April 4, 2010

2010 Easter Sunday "Urbi et Orbi" and Easter Vigil Homily of Pope Benedict XVI

The "Urbi et Orbi" message of Pope Benedict XVI for today.

Cantemus Domino: gloriose enim magnificatus est.
"Let us sing to the Lord, glorious his triumph!" (Liturgy of the Hours, Easter, Office of Readings, Antiphon 1).


Dear Brothers and Sisters,

I bring you the Easter proclamation in these words of the Liturgy, which echo the ancient hymn of praise sung by the Israelites after crossing the Red Sea. It is recounted in the Book of Exodus (cf 15:19-21) that when they had crossed the sea on dry land, and saw the Egyptians submerged by the waters, Miriam, the sister of Moses and Aaron, and the other women sang and danced to this song of joy: "Sing to the Lord, for he has triumphed wonderfully: horse and rider he has thrown into the sea!" Christians throughout the world repeat this canticle at the Easter Vigil, and a special prayer explains its meaning; a prayer that now, in the full light of the resurrection, we joyfully make our own: "Father, even today we see the wonders of the miracles you worked long ago. You once saved a single nation from slavery, and now you offer that salvation to all through baptism. May the peoples of the world become true sons of Abraham and prove worthy of the heritage of Israel."

The Gospel has revealed to us the fulfilment of the ancient figures: in his death and resurrection, Jesus Christ has freed us from the radical slavery of sin and opened for us the way towards the promised land, the Kingdom of God, the universal Kingdom of justice, love and peace. This "exodus" takes place first of all within man himself, and it consists in a new birth in the Holy Spirit, the effect of the baptism that Christ has given us in his Paschal Mystery. The old man yields his place to the new man; the old life is left behind, and a new life can begin (cf. Rom 6:4). But this spiritual "exodus" is the beginning of an integral liberation, capable of renewing us in every dimension – human, personal and social.

Yes, my brothers and sisters, Easter is the true salvation of humanity! If Christ – the Lamb of God – had not poured out his blood for us, we would be without hope, our destiny and the destiny of the whole world would inevitably be death. But Easter has reversed that trend: Christ’s resurrection is a new creation, like a graft that can regenerate the whole plant. It is an event that has profoundly changed the course of history, tipping the scales once and for all on the side of good, of life, of pardon. We are free, we are saved! Hence from deep within our hearts we cry out: "Let us sing to the Lord: glorious his triumph!"

The Christian people, having emerged from the waters of baptism, is sent out to the whole world to bear witness to this salvation, to bring to all people the fruit of Easter, which consists in a new life, freed from sin and restored to its original beauty, to its goodness and truth. Continually, in the course of two thousand years, Christians – especially saints – have made history fruitful with their lived experience of Easter. The Church is the people of the Exodus, because she constantly lives the Paschal Mystery and disseminates its renewing power in every time and place. In our days too, humanity needs an "exodus", not just superficial adjustment, but a spiritual and moral conversion. It needs the salvation of the Gospel, so as to emerge from a profound crisis, one which requires deep change, beginning with consciences.

I pray to the Lord Jesus that in the Middle East, and especially in the land sanctified by his death and resurrection, the peoples will accomplish a true and definitive "exodus" from war and violence to peace and concord. To the Christian communities who are experiencing trials and sufferings, especially in Iraq, the Risen Lord repeats those consoling and encouraging words that he addressed to the Apostles in the Upper Room: "Peace be with you!" (Jn 20:21).

For the countries in Latin America and the Caribbean that are seeing a dangerous resurgence of crimes linked to drug trafficking, let Easter signal the victory of peaceful coexistence and respect for the common good. May the beloved people of Haiti, devastated by the appalling tragedy of the earthquake, accomplish their own "exodus" from mourning and from despair to a new hope, supported by international solidarity. May the beloved citizens of Chile, who have had to endure another grave catastrophe, set about the task of reconstruction with tenacity, supported by their faith.

In the strength of the risen Jesus, may the conflicts in Africa come to an end, conflicts which continue to cause destruction and suffering, and may peace and reconciliation be attained, as guarantees of development. In particular I entrust to the Lord the future of the Democratic Republic of Congo, Guinea and Nigeria.

May the Risen Lord sustain the Christians who suffer persecution and even death for their faith, as for example in Pakistan. To the countries afflicted by terrorism and by social and religious discrimination, may He grant the strength to undertake the work of building dialogue and serene coexistence. To the leaders of nations, may Easter bring light and strength, so that economic and financial activity may finally be driven by the criteria of truth, justice and fraternal aid. May the saving power of Christ’s resurrection fill all of humanity, so that it may overcome the multiple tragic expressions of a "culture of death" which are becoming increasingly widespread, so as to build a future of love and truth in which every human life is respected and welcomed.

Dear brothers and sisters, Easter does not work magic. Just as the Israelites found the desert awaiting them on the far side of the Red Sea, so the Church, after the resurrection, always finds history filled with joy and hope, grief and anguish. And yet, this history is changed, it is marked by a new and eternal covenant, it is truly open to the future. For this reason, saved by hope, let us continue our pilgrimage, bearing in our hearts the song that is ancient and yet ever new: "Let us sing to the Lord: glorious his triumph!"
Photo: AFP

Pope Benedict XVI's homily from the Easter Vigil was very interesting.  I love the way he weaves the Old Testament readings and ancient Jewish legends into his explanations. 
Homily for the Easter Vigil on the Night of April 3, 2010, in Saint Peter's Basilica

by Benedict XVI

Dear brothers and sisters,

An ancient Jewish legend from the apocryphal book “The life of Adam and Eve” recounts that, in his final illness, Adam sent his son Seth together with Eve into the region of Paradise to fetch the oil of mercy, so that he could be anointed with it and healed.

The two of them went in search of the tree of life, and after much praying and weeping on their part, the Archangel Michael appeared to them, and told them they would not obtain the oil of the tree of mercy and that Adam would have to die.

Subsequently, Christian readers added a word of consolation to the Archangel’s message, to the effect that after 5,500 years the loving King, Christ, would come, the Son of God who would anoint all those who believe in him with the oil of his mercy.

“The oil of mercy from eternity to eternity will be given to those who are reborn of water and the Holy Spirit. Then the Son of God, Christ, abounding in love, will descend into the depths of the earth and will lead your father into Paradise, to the tree of mercy.”

This legend lays bare the whole of humanity’s anguish at the destiny of illness, pain and death that has been imposed upon us. Man’s resistance to death becomes evident: somewhere – people have constantly thought – there must be some cure for death. Sooner or later it should be possible to find the remedy not only for this or that illness, but for our ultimate destiny – for death itself. Surely the medicine of immortality must exist.

Today too, the search for a source of healing continues. Modern medical science strives, if not exactly to exclude death, at least to eliminate as many as possible of its causes, to postpone it further and further, to prolong life more and more.

But let us reflect for a moment: what would it really be like if we were to succeed, perhaps not in excluding death totally, but in postponing it indefinitely, in reaching an age of several hundred years? Would that be a good thing? Humanity would become extraordinarily old, there would be no more room for youth. Capacity for innovation would die, and endless life would be no paradise, if anything a condemnation.

The true cure for death must be different. It cannot lead simply to an indefinite prolongation of this current life. It would have to transform our lives from within. It would need to create a new life within us, truly fit for eternity: it would need to transform us in such a way as not to come to an end with death, but only then to begin in fullness.

What is new and exciting in the Christian message, in the Gospel of Jesus Christ, was and is that we are told: yes indeed, this cure for death, this true medicine of immortality, does exist. It has been found. It is within our reach.

In baptism, this medicine is given to us.

A new life begins in us, a life that matures in faith and is not extinguished by the death of the old life, but is only then fully revealed.


To this some, perhaps many, will respond: I certainly hear the message, but I lack faith. And even those who want to believe will ask: but is it really so? How are we to picture it to ourselves? How does this transformation of the old life come about, so as to give birth to the new life that knows no death?

Once again, an ancient Jewish text can help us form an idea of the mysterious process that begins in us at baptism. There it is recounted how the patriarch Enoch was taken up to the throne of God. But he was filled with fear in the presence of the glorious angelic powers, and in his human weakness he could not contemplate the face of God.

“Then God said to Michael,” to quote from the book of Enoch, “‘Take Enoch and remove his earthly clothing. Anoint him with sweet oil and vest him in the robes of glory!’ And Michael took off my garments, anointed me with sweet oil, and this oil was more than a radiant light … its splendour was like the rays of the sun. When I looked at myself, I saw that I was like one of the glorious beings” (Ph. Rech, Inbild des Kosmos, II 524).

Precisely this – being reclothed in the new garment of God – is what happens in baptism, so the Christian faith tells us. To be sure, this changing of garments is something that continues for the whole of life.

What happens in baptism is the beginning of a process that embraces the whole of our life – it makes us fit for eternity, in such a way that, robed in the garment of light of Jesus Christ, we can appear before the face of God and live with him for ever.

In the rite of baptism there are two elements in which this event is expressed and made visible in a way that demands commitment for the rest of our lives.

There is first of all the rite of renunciation and the promises. In the early Church, the one to be baptized turned towards the west, the symbol of darkness, sunset, death and hence the dominion of sin. The one to be baptized turned in that direction and pronounced a threefold “no”: to the devil, to his pomp and to sin. The strange word “pomp”, that is to say the devil’s glamour, referred to the splendour of the ancient cult of the gods and of the ancient theatre, in which it was considered entertaining to watch people being torn limb from limb by wild beasts. What was being renounced was a type of culture that ensnared man in the adoration of power, in the world of greed, in lies, in cruelty. It was an act of liberation from the imposition of a form of life that was presented as pleasure and yet hastened the destruction of all that was best in man.

This renunciation – albeit in less dramatic form – remains an essential part of baptism today. We remove the “old garments”, which we cannot wear in God’s presence. Or better put: we begin to remove them.

This renunciation is actually a promise in which we hold out our hand to Christ, so that he may guide us and reclothe us. What these “garments” are that we take off, what the promise is that we make, becomes clear when we see in the fifth chapter of the Letter to the Galatians what Paul calls “works of the flesh” – a term that refers precisely to the old garments that we remove.

Paul designates them thus: “fornication, impurity, licentiousness, idolatry, sorcery, enmity, strife, jealousy, anger, selfishness, dissension, party spirit, envy, drunkenness, carousing and the like” (Gal 5:19ff.). These are the garments that we remove: the garments of death.

Then, in the practice of the early Church, the one to be baptized turned towards the east – the symbol of light, the symbol of the newly rising sun of history, the symbol of Christ. The candidate for baptism determines the new direction of his life: faith in the Trinitarian God to whom he entrusts himself. Thus it is God who clothes us in the garment of light, the garment of life. Paul calls these new “garments” “fruits of the spirit”, and he describes them as follows: “love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control” (Gal 5:22).

In the early Church, the candidate for baptism was then truly stripped of his garments. He descended into the baptismal font and was immersed three times – a symbol of death that expresses all the radicality of this removal and change of garments. His former death-bound life the candidate consigns to death with Christ, and he lets himself be drawn up by and with Christ into the new life that transforms him for eternity.

Then, emerging from the waters of baptism the neophytes were clothed in the white garment, the garment of God’s light, and they received the lighted candle as a sign of the new life in the light that God himself had lit within them. They knew that they had received the medicine of immortality, which was fully realized at the moment of receiving holy communion. In this sacrament we receive the body of the risen Lord and we ourselves are drawn into this body, firmly held by the One who has conquered death and who carries us through death.

In the course of the centuries, the symbols were simplified, but the essential content of baptism has remained the same. It is no mere cleansing, still less is it a somewhat complicated initiation into a new association. It is death and resurrection, rebirth to new life.

Indeed, the cure for death does exist. Christ is the tree of life, once more within our reach. If we remain close to him, then we have life. Hence, during this night of resurrection, with all our hearts we shall sing the alleluia, the song of joy that has no need of words. Hence, Paul can say to the Philippians: “Rejoice in the Lord always, again I will say, rejoice!” (Phil 4:4).

Joy cannot be commanded. It can only be given. The risen Lord gives us joy: true life. We are already held for ever in the love of the One to whom all power in heaven and on earth has been given (cf. Mt 28:18). In this way, confident of being heard, we make our own the Church’s Prayer over the Gifts from the liturgy of this night: Accept the prayers and offerings of your people. With your help may this Easter mystery of our redemption bring to perfection the saving work you have begun in us. Amen.


Te Deum Laudamus! Home

The obedient are not held captive by Holy Mother Church; it is the disobedient who are held captive by the world!

Resurrexit sicut dixit, alleluia! He has risen as He said, Alleluia!








Te Deum Laudamus! Home

The obedient are not held captive by Holy Mother Church; it is the disobedient who are held captive by the world!

Saturday, April 3, 2010

Holy Saturday in Photos - Extraordinary Form




If this slideshow does not work for you, go to my Smugmug page for the 2009 Easter Vigil. If you use the slideshow there (set it to "fast") it will fill your screen).

Go to AssumptionGrotto.com for Mass and what remains of confession schedule for today.  Confession will not be available on Easter Sunday. 

Also see details about the Orchestra Mass that will be for the Easter Sunday 9:30am Mass in the Extraordinary Form.  It is the Missa di Gloria by Puccini.  There is about a 25-30 piece symphony, conducted by Father Perrone, Grotto's pastor, along with the Assumption Grotto Choir.  As always, the Mass also includes Gregorian chant. This Mass by Puccini will also be featured at the Noon Mass on Divine Mercy Sunday.

You will need a 1962 Missal or one of the booklets for the Triduum in the Extraordinary Form for this evening's Mass.  This is a long Mass, but one that is probably the most beautiful of the year, as you will see from the slides..  It includes the entry into the Church of those who have been preparing.  If you don't have a booklet or missal, you can try printing this page out which contains all that you need for the evening.  If someone is aware of an online PDF that will print out well, please drop me a note in the combox with the link. 










Te Deum Laudamus! Home

The obedient are not held captive by Holy Mother Church; it is the disobedient who are held captive by the world!

Friday, April 2, 2010

Jewish friend of Papal Household Preacher likens attacks against Church and Pope to anti-Semitism

Note:  This post was edited to include the full homily because of the fact that some media outlets were taking that which was quoted by Fr. Cantalamessa, from a Jewish friend, out of context.  How anyone can read that the attacks against the pope were being compared to the Holocaust is beyond me.  That's not what was said at all.  It's about stereotyping people and assigning collective guilt versus individual guilt.

Was it prudent to use the comparison? Father Z thinks not. Also, Father Federico Lombardi, Vatican spokesman has made a statement to say Father Cantalamessa was not speaking as a Vatican official, adding that such a comparison could "lead to misunderstandings and is not an official position of the Catholic Church".  I'm only seeing this in news reports, but have not seen any kind of press release.

The Good Friday homily of the Papal Household Preacher, Fr. Raniero Cantalamessa, was released and is available at Zenit in full.

Father Cantalamessa's Good Friday Homily


"We Have a Great High Priest"

VATICAN CITY, APRIL 2, 2010 (Zenit.org).- Here is the homily delivered today by Capuchin Father Raniero Cantalamessa, preacher of the Pontifical Household, at the celebration of the Lord's passion in St. Peter's Basilica. The liturgy was presided over by Benedict XVI.

* * *

"We have a great High Priest who has passed through the heavens, Jesus, the Son of God": Thus begins the passage from the Letter to the Hebrews that we heard in the second reading. In the Year for Priests, the liturgy for Good Friday enables us to go back to the historical source of the Christian priesthood. It is the source of both the realizations of the priesthood: the ministerial, of bishops and presbyters, and the universal of all the faithful. This one also, in fact, is founded on the sacrifice of Christ that, Revelation says, "loves us and has freed us from our sins by his blood and made us a kingdom, priests to his God and Father" (Revelation 1:5-6). Hence, it is of vital importance to understand the nature of the sacrifice and of the priesthood of Christ because it is from them that priests and laity, in a different way, must bear the stamp and seek to live the exigencies.

The Letter to the Hebrews explains in what the novelty and uniqueness of Christ's priesthood consists, not only in regard to the priesthood of the old Covenant, but as the history of religions teaches us today, in regard to every priestly institution also outside of the Bible. "But when Christ appeared as a high priest of the good things that have come [...] he entered once for all into the Holy Place, taking not the blood of goats and calves but his own blood, thus securing an eternal redemption. For if the sprinkling of defiled persons with the blood of goats and bulls and with the ashes of a heifer sanctifies for the purification of the flesh, how much more shall the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify your conscience from dead works to serve the living God" (Hebrews 9:11-14).

Every other priest offers something outside of himself, Christ offered himself; every other priest offers victims, Christ offered himself victim! Saint Augustine enclosed in a famous formula this new kind of priesthood in which priest and victim are the same thing: "Ideo sacerdos, quia sacrificium": priest because victim."[1]

* * *

In 1972 a famous French thinker launched the thesis according to which "violence is the heart and secret spirit of the sacred."[2] In fact, at the origin and center of every religion there is sacrifice, and sacrifice entails destruction and death. The newspaper "Le Monde" greeted the affirmation, saying that it made of that year "a year to mark with an asterisk in the annals of humanity." However, before this date, that scholar had come close again to Christianity and at Easter of 1959 he made public his "conversion," declaring himself a believer and returning to the Church.

This enabled him not to pause, in his subsequent studies, on the analysis of the mechanism of violence, but to point out also how to come out of it. Many, unfortunately, continue to quote René Girard as the one who denounced the alliance between the sacred and violence, but they do not speak of the Girard who pointed out in the paschal mystery of Christ the total and definitive break of such an alliance. According to him, Jesus unmasks and breaks the mechanism of the scapegoat that makes violence sacred, making himself, the victim of all violence.

The process that leads to the birth of religion is reversed, in regard to the explanation that Freud had given. In Christ, it is God who makes himself victim, not the victim (in Freud, the primordial father) that, once sacrificed, is successively raised to divine dignity (the Father of the Heavens). It is no longer man that offers sacrifices to God, but God who "sacrifices" himself for man, consigning for him to death his Only-begotten Son (cf. John 3:16). Sacrifice no longer serves to "placate" the divinity, but rather to placate man and to make him desist from his hostility toward God and his neighbor.

Christ did not come with another's blood but with his own. He did not put his sins on the shoulders of others -- men or animals -- he put others' sins on his own shoulders: "He himself bore our sins in his body on the tree" (1 Peter 2:24).

Can one, then, continue to speak of sacrifice in regard to the death of Christ and hence of the Mass? For a long time the scholar mentioned rejected this concept, holding it too marked by the idea of violence, but then ended by admitting the possibility, on condition of seeing, in that of Christ, a new kind of sacrifice, and of seeing in this change of meaning "the central fact in the religious history of humanity."

* * *

Seen in this light, the sacrifice of Christ contains a formidable message for today's world. It cries out to the world that violence is an archaic residue, a regression to primitive stages and surmounted by human history and -- if it is a question of believers -- a culpable and scandalous delay in becoming aware of the leap in quality operated by Christ.

It reminds also that violence is losing. In almost all ancient myths the victim is the defeated and the executioner the victor.[3] Jesus changed the sign of victory. He inaugurated a new kind of victory that does not consist in making victims, but in making himself victim. "Victor quia victima!" victor because victim, thus Augustine describes the Jesus of the cross.[4]

The modern value of the defense of victims, of the weak and of threatened life is born on the terrain of Christianity, it is a later fruit of the revolution carried out by Christ. We have the counter-proof. As soon as the Christian vision is abandoned (as Nietzsche did) to bring the pagan back to life, this conquest is lost and one turns to exalt "the strong, the powerful, to its most exalted point, the superman," and the Christian is described as "a morality of slaves," fruit of the mean resentment of the weak against the strong.

Unfortunately, however, the same culture of today that condemns violence, on the other hand, favors and exalts it. Garments are torn in face of certain events of blood, but not being aware that the terrain is prepared for them with that which is shown in the next page of the newspaper or in the successive palimpsest of the television network. The pleasure with which one indulges in the description of violence and the competition of the one who is first and the most crude in describing it do no more than favor it. The result is not a catharsis of evil, but an incitement to it. It is disturbing that violence and blood have become one of the ingredients of greatest claim in films and video-games, that one is attracted to it and enjoys watching it.

The same scholar recalled above has unveiled the matrix that sparks the mechanism of violence: mimicry, that innate human inclination to consider desirable the things that others desire and, hence, to repeat the things that they see others do. The "heard" psychology is that which leads to the choice of the "scapegoat" to find, in the struggle against a common enemy -- in general, the weakest element, the different one -- a proper artificial and momentous cohesion.

We have an example in the recurrent violence of youth in the stadium, in the bullying in schools and in certain square manifestations that leave behind destruction and debris. A generation of youth that has had the very rare privilege of not knowing a real war and of never having been called to arms, amuses itself (because it is about a game, even if stupid and at times tragic) to invent little wars, driven by the same instinct that moved the primordial horde.

* * *

However there is a yet more grave and widespread violence than that of youth in stadiums and squares. I am not speaking here of violence against children, of which unfortunately also elements of the clergy are stained; of that there is sufficient talk outside of here. I am speaking of violence to women. This is an occasion to make persons and institutions that fight against it understand that Christ is their best ally.

It is a violence all the more grave in as much as it is often carried out in the shelter of domestic walls, unknown to all, when it is not actually justified with pseudo-religious and cultural prejudices. The victims find themselves desperately alone and defenseless. Only today, thanks to the support and encouragement of so many associations and institutions, some find the strength to come out in the open and denounce the guilty.

Much of this violence has a sexual background. It is the male who thinks he can demonstrate his virility by inflicting himself on the woman, without realizing that he is only demonstrating his insecurity and baseness. Also in confrontations with the woman who has made a mistake, what a contrast between the conduct of Christ and that still going on in certain environments! Fanaticism calls for stoning; Christ responds to the men who have presented an adulteress to him saying: "Let him who is without sin among you be the first to throw a stone at her" (John 8:7). Adultery is a sin that is always committed by two, but for which only one has always been (and, in some parts of the world, still is) punished.

Violence against woman is never so odious as when it nestles where mutual respect and love should reign, in the relationship between husband and wife. It is true that violence is not always and wholly on the part of one, that one can be violent also with the tongue and not only with the hands, but no one can deny that in the vast majority of cases the victim is the woman.

There are families where the man still believes himself authorized to raise his voice and hands on the women of the house. Wife and children at times live under the constant threat of "Daddy's anger." To such as these it is necessary to say courteously: dear men colleagues, by creating you male, God did not intend to give you the right to be angry and to bang your fist on the table for the least thing. The word addressed to Eve after the fault: "He (the man) shall rule over you" (Genesis 3:16), was a bitter forecast, not an authorization.

John Paul II inaugurated the practice of the request for forgiveness for collective wrongs. One of these, among the most just and necessary, is the forgiveness that half of humanity must ask of the other half, men to women. It must not be generic or abstract. It must lead, especially in one who professes himself a Christian, to concrete gestures of conversion, to words of apology and reconciliation within families and in society.

* * *

The passage from the Letter to the Hebrews that we heard continues saying: "In the days of his flesh, with loud cries and with tears he offered prayers and supplications to Him who could save him from death." Jesus felt in all its crudity the situation of the victims, the suffocated cries and silent tears. Truly, "we do not have a high priest who cannot suffer with us in our weaknesses." In every victim of violence Christ relives mysteriously his earthly experience. Also in regard to every one of these he says: "you did it to me" (Matthew 25:40).

By a rare coincidence, this year our Easter falls on the same week of the Jewish Passover which is the ancestor and matrix within which it was formed. This pushes us to direct a thought to our Jewish brothers. They know from experience what it means to be victims of collective violence and also because of this they are quick to recognize the recurring symptoms. I received in this week the letter of a Jewish friend and, with his permission, I share here a part of it.

He said: "I am following with indignation the violent and concentric attacks against the Church, the Pope and all the faithful by the whole world. The use of stereotypes, the passing from personal responsibility and guilt to a collective guilt remind me of the more shameful aspects of anti-Semitism. Therefore I desire to express to you personally, to the Pope and to the whole Church my solidarity as Jew of dialogue and of all those that in the Jewish world (and there are many) share these sentiments of brotherhood. Our Passover and yours undoubtedly have different elements, but we both live with Messianic hope that surely will reunite us in the love of our common Father. I wish you and all Catholics a Good Easter."

And also we Catholics wish our Jewish brothers a Good Passover. We do so with the words of their ancient teacher Gamaliel, entered in the Jewish Passover Seder and from there passed into the most ancient Christian liturgy:

"He made us pass
From slavery to liberty,
From sadness to joy,
From mourning to celebration,
From darkness to light,
From servitude to redemption
Because of this before him we say: Alleluia."[5]

* * *

Notes

[1] St. Augustine, Confessions, 10, 43.
[2] Cf. R. Girard, La Violence et le Sacré, Grasset, Paris, 1972.
[3] Cf. R. Girard, Il sacrificio, Milano 2004, pp. 73 f.

[4] St. Augustine, Confessions, 10, 43.
[5] Pesachim, X, 5 e Meliton of Sardi, Easter Homily, 68 (SCh 123, p. 98).


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The obedient are not held captive by Holy Mother Church; it is the disobedient who are held captive by the world!

Good Friday at Assumption Grotto in Pictures - Tre Ore


As you have may have read in my recent photo posts for Palm Sunday and Holy Thursday, I am on a photography sabbatical for this year's Holy Week so that I can have a singular focus on this most sacred time of year.  With that,  I want to share last year's photos of Good Friday at Assumption Grotto, in Extraordinary Form.  If you are in the area, do stop in.  Also, be sure to check the Mass and Confession Schedule at Grotto, as well as the upcoming orchestra Mass details for the 9:30am Mass on Easter Sunday and the Noon Mass on Divine Mercy. 

If you catch the slideshow at the beginning, you will see that I was permitted in the sacristy for the beginning, as the priests prepared for the start of the Tre Ore service.


Go to my Smugmug page for the 2009 Good Friday, Tre Ore, service at Assumption Grotto based on the 1962 missal.

From the Office of Readings for today (second reading):

St. John Chrysostom speaks on the power of Christ's Blood (Cat. 3, 13-19)

A reading from the instructions of St John Chrysostom to the catechumens


[The power of the blood of Christ]


Do you wish to know of the power of Christ's blood? Let us go back to the ancient accounts of what took place in Egypt, where Christ's blood is foreshadowed.


Moses said: ‘Sacrifice a lamb without blemish and smear the doors with its blood.’ What does this mean? Can the blood of a sheep without reason save man who is endowed with reason? Yes, Moses replies, not because it is blood, but because it is a figure of the Lord's blood. So today if the devil sees, not the blood of the figure smeared on the doorposts, but the blood of the Reality smeared on the lips of the faithful, which are the doors of the temple of Christ, with all the more reason will he draw back.


Do you wish to learn from another source the power of this blood? See where it began to flow, from what spring it flowed down from the cross, from the Master's side. The gospel relates that when Christ had died and was hanging on the cross, a soldier approached him and pierced his side with a spear, and at once there came out water and blood. The one was a symbol of Baptism, the other of the mysteries. That soldier, then, pierced his side: he breached the wall of the holy temple, and I found the treasure and acquired the wealth. Similarly with the lamb. The Jews slaughtered it in sacrifice, and I gathered the fruit of that sacrifice -- salvation.


‘There came out from his side water and blood.’ Dearly beloved, do not pass the secret of this great mystery by without reflection. For I have another interpretation to give you. I said that Baptism and the mysteries were symbolized in that blood and water. It is from these two that the holy Church has been born ‘by the washing of regeneration and the renewal of the Holy Spirit’ , by Baptism and by the mysteries. Now the symbols of Baptism and the mysteries came from his side. It was from his side, then, that Christ formed the Church, as from the side of Adam he formed Eve.


That is why in his account of the first man, Moses has the words, ‘bone of my bone, and flesh of my flesh’, giving us a hint here of the Master's side. For as at the time God took a rib from Adam's side and formed woman, so Christ gave us blood and water from his side and formed the Church. Just as then he took the rib while Adam was in deep sleep, so now he gave the blood and water after his death.


Have you understood how Christ has united his bride, the Church, to himself? Have you seen with what kind of food he feeds us all? By the same food we are formed and fed. As a mother feeds her child with her own blood and milk, so too Christ continually feeds those whom he has begotten, with his own blood.



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The obedient are not held captive by Holy Mother Church; it is the disobedient who are held captive by the world!

Thursday, April 1, 2010

Holy Thursday - in Pictures

I am continuing on a "photography sabbatical" this Holy Week for many reasons. First and foremost, I have wanted for many years to set my camera aside and just enter deeply into the liturgical events.

I do have some things I want to post on emerging issues, but I think I am going to wait until after Easter to post them. 

As I stated the other day when I posted Palm Sunday pics from 2009 at Assumption Grotto, the Triduum is celebrated in the Extraordinary Form. I'll be posting slideshows each of these days, so do come back. In fact, if you are in the area, don't hesitate to stop in.

NOTE: At the time of this posting, my photo hosting source, smugmug appeared to be having technical difficulties. Hopefully, I find the slideshow below working in the morning.  Hopefully, it is working soon.


Go to my Holy Thursday 2009 album at Smugmug to view individual pics, or if the slideshow is not working for you.

MAUNDY THURSDAY From Catholic Encyclopedia at NewAdvent.org (I've added in paragraph breaks for white space to make it easier to read).  Keep in mind, this was originall written in 1910 (always note the date on articles read in the Catholic Encyclopedia to get fuller context). 

Maundy Thursday, which derives its English name from Mandatum, the first word of the Office of the washing of the feet, is known in the Western liturgies by the heading "In Coena Domini" (upon the Lord's supper). This marks the central rite of the day and the oldest of which we have explicit record. St. Augustine informs us that on that day Mass and Communion followed the evening meal or super, and that on this occasion Communion was not received fasting. The primitive conception of the festival survives to the present time in this respect at least, that the clergy do not offer Mass privately but are directed to Communicate together at the public Mass, like guests at one table.
The Liturgy, as commemorating the institution of the Blessed Sacrament, is celebrated in white vestments with some measure of joyous solemnity. The "Gloria in excelsis" is sung, and during it there is a general ringing of bells, after which the bells are silent until the Gloria is heard upon Easter Eve (Holy Saturday). It is probable that both the silence of the bells and the withdrawing of lights, which we remark in the Tenebræ service, are to be referred to the same source — a desire of expressing outwardly the sense of the Church's bereavement during the time of Christ's Passion and Burial. The observance of silence during these three days dates at least from the eighth century, and in Anglo-Saxon times they were known as "the still days"; but the connection between the beginning of this silence and the ringing of the bells at the Gloria only meets us in the later Middle Ages.
In the modern celebration of Maundy Thursday attention centres upon the reservation of a second Host, which is consecrated at the Mass, to be consumed in the service of the Presanctified next day. This is borne in solemn procession to an "altar of repose" adorned with flowers and lighted with a profusion of candles, the hymn "Pange lingua gloriosi corporis mysterium" being sung upon the way.
So far as regards the fact of the consecration of an additional Host to be reserved for the Mass of the Presanctified, this practice is very ancient, but the elaborate observances which now surround the altar of repose are of comparatively recent date. Something of the same honour used, in the later Middle Ages, to be shown to the "Easter Sepulchre"; but here the Blessed Sacrament was kept, most commonly, from the Friday to the Sunday, or at least to the Saturday evening, in imitation of the repose of Christ's sacred Body in the Tomb. For this purpose a third Host was usually consecrated on the Thursday. In the so-called "Gelasian Sacramentary", probably representing seventh-century usage, three separate Masses are provided for Maundy Thursday. One of these was associated with the Order of the reconciliation of penitents (see the article ASH WEDNESDAY), which for long ages remained a conspicuous feature of the day's ritual and is still retained in the Pontificale Romanum. The second Mass was that of the blessing of the Holy Oils, an important function still attached to this day in every cathedral church. Finally, Maundy Thursday has from an early period been distinguished by the service of the Maundy, or Washing of the Feet, in memory of the reparation of Christ for the Last Supper, as also by the stripping and washing of the altars (see MAUNDY THURSDAY).
Source: Thurston, H. (1910). Holy Week. In The Catholic Encyclopedia. New York: Robert Appleton Company. Retrieved March 31, 2010 from New Advent: http://www.newadvent.org/cathen/07435a.htm


MASS AND CONFESSION SCHEDULE & MUSIC DETAILS
I should point out that the Mass & Confession Schedule is posted on Assumption Grotto's website.

Also, here is the music program for Easter and Divine Mercy Sunday. I know 9:30am Easter is EF, but I'm not sure about the Noon on Divine Mercy.

The Puccini Mass is really.... so ..... Italian. It is a beautiful Mass. I don't know how many are in the symphony - I'd say, 25-30 give or take some. Soloists: Awesome!

Orchestral Masses

EASTER SUNDAY April 4, 2010 at 9:30 a.m. Mass

Puccini: Messa di Gloria, Mascagni: Regina Caeli, Rheinberger: Organ Concerto #2 in G minor

_______________________________________________

DIVINE MERCY SUNDAY April 11, 2010 at 12:00 Noon Mass

We will repeat the Easter Sunday Music

Prelude music for each Mass begins fifteen minutes before the time listed


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The obedient are not held captive by Holy Mother Church; it is the disobedient who are held captive by the world!