TomReagan.com

Your New Year's Resolution: Five Minutes a Day, Five Days a Week!

2009-01-04T20:15:00.005+01:00

With the first full week of the New Year coming up, I have begun to work on my podcast Five Minutes a Day, Five Days a Week once again.

Why not devote just five minutes each day during the week to getting to know your faith better?

I hope you'll check out this coming week's episodes which focus on the Church:

Monday: Mary, Image of the Church
Tuesday: The Church as the Communal People of God
Wednesday: The Church as the United Body of Christ
Thursday: The Church as Sacrament
Friday: Jesus Christ, the Bridegroom United with His Bride, the Church

Oh, and Happy New Year! Hope your Christmas was blessed!

The Incarnation: Jesus Takes on Human Flesh for Our Sake

2008-08-13T01:10:00.023+01:00

I hope you have had a chance to check out the latest installment of my new podcast Five Minutes a Day, Five Days a Week. This week's focus is on the Incarnation: Jesus Christ taking on human flesh for our sake. This week's topics are as follows:

Monday: Mary's Role in the Incarnation
Tuesday: Why Did Jesus Take on Human Flesh?
Wednesday: Jesus, Perfect Model of Being Fully Human
Thursday: We are Children of God and Fellow Heirs with Christ
Friday: Jesus, True God and True Man

Next week will build off of this week. Next week's focus will be on the reasons and ways that God reveals Himself to us, which itself is one of the primary reasons for the Incarnation. Next week's audio files (whose topics will be as follows) should be available by Thursday afternoon:

Monday: Mary Reflects Upon and Embraces What God Reveals
Tuesday: Why Does God Choose to Reveal Himself to Us?
Wednesday: How God Reveals Himself Through Sacred Scripture
Thursday: How God Reveals Himself Through Tradition
Friday: Jesus, the Fullness of God's Revelation of Himself

Let me know what you think of the new shows!
My hope is that you find them to be vastly improved recently!

Podcast Power-Up!

2008-08-01T22:02:00.006+01:00

I have decided to make a big change to my new podcast Five Minutes a Day, Five Days a Week. From now on, I hope to focus on a given subject every week. I also hope to have every recording ready by Sunday for the upcoming week. For example, this week I focus on the four declared dogmas of Mary:

Monday: Immaculate Conception
Tuesday: Mary, the Mother of God
Wednesday: Mary, Ever-Virgin
Thursday: Assumption
Friday: Importance of the Truths of Mary

I hope you will check it out. In fact, it is so vastly improved that I have removed the old MP3s as I think this new form will be more helpful, less random, and generally better. I hope you agree--let me know!

Five Minutes a Day, Five Days a Week?

2008-06-30T22:13:00.013+01:00

This past weekend marked the beginning of the Pauline year, in honor of St. Paul, a true evangelist. In parallel with the beginning of this Pauline year, I have begun recording a new podcast called 5 Minutes a Day,
5 Days a Week. For those of you who don't know what a podcast is, it's basically a fancy term for a radio-like program in which you can download MP3 audio files to play on your computer or your iPod. (No, you don't need an iPod!)

The idea of this podcast is to encourage you to commit to just
5 Minutes, 5 Days a Week: a small commitment to Jesus and His Church during the week (Monday to Friday) when it's easy to forget what it means to be a Christian.

Why just 5 Minutes? Other than the obvious fact that it would be pretty hard to do a show called "10 Minutes a Day, 10 Days a Week," I chose 5 minutes for the very reason that it's a small commitment. Too often I see people (myself included) making large commitments, only to be discouraged when they fail. What could be easier than downloading 5 shows a week and simply listening to them as you drive to work or walk to class?

As for the content, it will include "all things Catholic." It will not be primarily an apologetics show, though there will be some apologetics involved. There are a number of reasons for my choice of content, but the primary reason is that I want this show to be a show for you personally, not a show about how to defend yourself against those who question you. There are already a number of good apologetics resources online, which I wholeheartedly support. But the focus here will be slightly different. I want the content to be focused on the fundamentals of being Christian; that is, I hope that what I provide will be practical in a day-to-day sense, livable, and more importantly, will help you and I to build a greater relationship with Christ, in addition to a greater understanding of the Church itself.

I am new to this, so I hope you will be patient with me as I figure out how to get the sound quality better (any ideas?) and how to make the content interesting and more accessible for you. Feel free to post questions below (technical or otherwise) in the comments section below and I will answer them. As always, let me know what I can do to improve the content or the technical presentation, and let me know what you find useful or not. In the meantime, I hope you can commit with me to 5 Minutes a Day, 5 Days a Week!

"Dulia" for Julia

2008-02-27T23:03:00.006+01:00

My sister Julia Anne Reagan died twenty years ago today. It has been my hope for some time to write something of this event and its implications on my life; or perhaps I should say the effect that Julia herself has had and continues to have on my life. And while I simply do not have enough free time to justly write such a piece today, I nonetheless feel as though I would be truly remiss if I were not to share just a bit of dulia for Julia today.

St. Bernard of Clairvaux delivered a series of sermons centuries ago on the Song of Songs. In his particularly moving Sermon 26, he writes of the death of "Gerard...[his] brother by blood":

I have made public the depth of my affliction, I make no attempt to deny it. Will you say then that this is carnal? . . . Yes, I am carnal, sold under sin, destined to die, subject to penalties and sufferings. I am certainly not insensible to pain; to think that I shall die, that those who are mine will die, fills me with dread. And Gerard was mine, so utterly mine. . . And it is he who has gone from me. I feel it, the wound is deep (cf. Jn. 1:20, Rom. 7:14). . .

Our Savior too, looking at Jerusalem and foreseeing its destruction wept over it. And shall I not feel my own desolation that even now presses upon me? Shall I not grieve for the heavy blow so recently received? David's tears were tears of compassion, and shall I be afraid to weep in my suffering? At the tomb of Lazarus, Christ neither rebuked those who wept nor forbade them to weep, rather he wept with those who wept. The Scripture says: "And Jesus wept." Those tears were witnesses to human kindness, not signs that he lacked trust (cf. Lk. 19:41, Rom. 12:15, Jn. 11:35). . . In the same way, our weeping is not a sign of a lack of faith, it indicates the human condition. . .

"You are righteous indeed, O Lord, and all your judgments are right." You gave me Gerard, you took him away: and if his removal makes me sad, I do not forget that he was given to me, and offer thanks for my good fortune in having had him (cf. Ps. 118:137, Job 1:21). . .

You entrusted Gerard to us, you have claimed him back; you have but taken what was yours. These tears prevent me from speaking further; impose a limit on them O Lord, bring them to an end.

Julia, I hope my tears while just reading this are dulia enough.
I love you!

And Lord, you entrusted Julia to us, you have claimed her back; you have but taken what was yours.

These tears prevent me from speaking further.

Spiritual Ecumenism vs. Ecumenical Spirituality

2007-05-12T14:01:00.000+01:00

There are many things which confuse us. One is the experience we all have in which we believe we understand what somebody else is saying to us, but we interpret the words of the other person completely wrongly. There are many reasons this can happen, but one is a differing understanding of terminology between persons. This is true in all areas of life; theology and ecumenism are not exceptions. Thus clear definitions of terms are important. In this short piece, I will address the major difference between two commonly used terms in ecumenism, which have altogether different meanings: "spiritual ecumenism" and "ecumenical spirituality." To do so, I will have to address some rather mundane facts about the implications of the terms, but my hope is that by the end, the very key to ecumenism for real unity of Christians will be seen.

Let's take a step back and look at the idea of "Buddhist spirituality," for example. Several things become apparent. First, "spirituality" does not imply anything about God at all. Second, there is no implication in such a term of the Trinity, nor of the (Holy) Spirit. Third, the implied focus in such a term is not so much on the second word, a noun ("spirituality"), as it is on the first word, an adjective ("Buddhist").

The same implications are present in the term "ecumenical spirituality." First, there is no implication of God. Second, there is no implication of the Trinity, nor of the Holy Spirit. Third, the implied focus is not on the second word, a noun ("spirituality"), but on the first word, a noun: "ecumenical." Thus, the focus seems to be on ecumenism or doing things ecumenically, which in turn may or may not imply two parties each making compromises on their beliefs. That is, the implication seems to be on unity at any cost.

Therefore taking an approach towards unity simply with an "ecumenical spirituality" is a mistake, for we cannot treat Christ, the Church, and the teachings of both as mere things to be compromised for the sake of unity. If we do so, we fall into a sort of religious business transaction: "I'll give up my beliefs on the resurrection if you give up your beliefs about Mary. Seems like a fair trade to me!" This route simply leads to giving up Truth for unity.

Rather, the focus should be based in the (Holy) Spirit, which is what the term "spiritual ecumenism" implies. In spiritual ecumenism, the implication is that unity is the work of the Spirit. This, of course, implies prayer to the Holy Spirit for unity.

The Holy Spirit is the only one from whom true unity may come. This is because the Holy Spirit is the only one that can transform us appropriately. Transformation here does not mean merely compromising and trading beliefs for the sake of unity, nor does it mean merely changing one's mind on a whim. While transformation may be intellectual, the most important transformation is deeper. When we pray for unity, the Holy Spirit transforms our hearts towards the Truth. Stated another way: the Holy Spirit transforms our hearts towards Christ, who is the Truth (cf. John 14:6).

One Reason Being in Rome, Though Wonderful, is Tough!

2007-05-08T09:57:00.000+01:00

Being in Rome intensifies many things, because in Rome one sees so much of the universality, the catholicity of the Church. One sees more problems from around the world than simply what we hear from CNN and The Economist. One sees how there really is something for everybody within the Catholic Church.

Today, for example, I had a chance to go the Pontifical Commission for Interreligious Dialogue. This was very interesting indeed, because I was with a class (not your everyday sort of field trip) in which I am probably one of maybe three people total (out of the whole class) who are neither a priest or a nun and one of maybe a third of my class who is Caucasion. Accents are thick, the universality is blatant. Imagine a class of Filipino priests and African (not African American) nuns and you're starting to get the picture.

These priests and nuns see everything! People--both the rich and the poor--come to them for help. Imagine questions from these priests and nuns about how we, the Church, are to respond to violence by Muslims (not in New York, but on the local streets of Nigeria), how we are to deal with politicians with their own agenda, how we are to break down walls which divide, and the like. Now imagine that these questions are being answered by a priest in the Roman curia (the upper hierarchy) who has the authority to set up meetings with the Pope directly for interreligious matters.

It's hard to be a lay person from the American suburbs and come away from experiences like this the same. A class with no notes: just listening and an attempt to soak it all in. Tough! And that's just today.

In this picture (sitting next to me in St. Peter's on Good Friday), are some of the most amazing people I've ever met: a few Missionaries of Charity I've gotten to know personally. Ten minutes with them is an accidental, tough lesson on how to live.

Half Shrugging, Half Surrendering

2007-05-07T13:06:00.000+01:00

From time to time, all of us ask ourselves “Who am I?” in varying degrees. This is one of those times for me. But juxtaposed in the vicinity of my mind are other questions. “Why am I?” “How am I to be truly me?” All the while in the back of my skull, I hear a light response to questions I ask of God (John 8:58): “I am.” I change, but God remains as He has always been and always will be.

But then, maybe I don’t change as much as I often feel like I do. I was made in God’s own image and likeness (Genesis 1:26-27), with certain traits inherent to me alone. And amidst these physical and emotional traits lie my spiritual traits, which I’m learning to call my charism. So the discerning of this so-called charism continues. Which leads me to some questions which don’t sound altogether new when compared with my earlier questions: What’s my charism? Why’s my charism? How am I to live out my charism?

Sometimes, however, I make God into my own likeness, or liking. I put God in a box, and limit what He can do. Not to say God has limits, but I decide He does. Not just in terms of His power, but in terms of what He has authorized me to do for Him. And so I run away like Jonah. The only trouble is, it’s hard to run from Someone who’s everywhere.

As if this isn’t enough, God doesn’t seem to like it in the box anyway. He always manages to escape when I'm not watching diligently. And after He escapes, He has the perhaps unsurprising (and altogether annoying) tendency to sneak up on me and to nudge me in a different direction. This is exactly what God has been doing in my life recently.

And so, I throw up my hands, half shrugging and half surrendering. Perhaps I have more in common with the legion of demons than I'd like to think I do: “What do you want with...[me], Jesus of Nazareth?” (Mark 1:24)

Jesus Christ, the Truth, is Not Opposed to:"The Spirit Blows Where the Spirit Wills (John 3:8)"

2007-05-01T12:51:00.001+01:00

Okay, my friend just responded to my prior little piece on "It's Not So Much What I Think that Matters, It's More What Christ Wants That Matters." In responding to her email, I decided to just pull some random points out of that response into a little makeshift piece of fairly random thoughts about what the Church has to say about how she relates to other religions. (I apologize ahead of time for how out-of-place the Abraham section seems, but I think it is helpful information in understanding the Church's position.)

The Relation of the Church to Non-Christian Religions (Nostra Aetate)
It's important to note the Vatican II document on The Relation of the Church to Non Christian Religions: Nostra Aetate, because it forms the basis of the Catholic Church's approach to other religions today. It's a relatively short, simple, and I dare say interesting Vatican II document which shows the Church's approach to other religions today. Note that "other religions" in this document does not mean other Christians (e.g. Orthodox and Protestants) denominations. This was partly at the request of non-Catholic Christians that attended Vatican II as observers, and partly because it just makes sense. (If you truly want to know what the Second Vatican Council had to say about the Church's approach to non-Catholic Christians, you will have to read both the Dogmatic Constitution on the Church (Lumen Gentium) and the Decree on Ecumenism (Unitatis Redintegratio). And for a more recent view, you'd probably want to read Pope John Paul II's "On Commitment to Ecumenism (Ut Unum Sint).")

Abraham
Allow me to switch gears and (relatively briefly) address Abraham, as he is significant in understanding the Church's approach to other religions:
1) Christians, Muslims, and Jews all point to Abraham as their patriarch; 2) Abraham was around long before Islam, before Christianity, even before Judaism; and 3) this is what was said to Abraham (Genesis 22:16):

"[The Lord] said: 'I swear by myself, declares the LORD, that because you [Abraham] acted as you did in not withholding from me your beloved son [Isaac], I will bless you abundantly and make your descendants as countless as the stars of the sky and the sands of the seashore; your descendants shall take possession of the gates of their enemies, and in your descendants all the nations of the earth shall find blessing--all this because you obeyed my command.'"

So, there is a strong belief amongst Christians, Jews, and Muslims that this last bit is going to happen: God will bless all the nations through the descendants of Abraham. There are, of course, varying theories as to how this will happen. The general Christian idea is that Jesus (whom God, like Abraham towards Isaac, did not withhold as his only beloved son) is the one who brings blessings to all mankind.

I'm getting deeper than I intended, but let me make two key points here:
1) If you look at the New Testament with regards to Gentiles (which simply means "non Jews"), you see constant statements about how the Gentiles and the Jews can both be saved through Jesus. This is because Jesus is seen as the one who opens blessings to all mankind. This is also why you see John Paul II saying so much in defense of Jews and even asking for pardon, because Pope John Paul II and others believe (in the fullness of time), there will be an ultimate unification of Jews and Gentiles into the kingdom of God; that is, into the Church. In fact, this has already happened somewhat, from the beginning of the Church. From the beginning, Peter and the other apostles preached to Jews (and to Gentiles), whereas Paul, though himself a Jew, focused his preaching on the Gentiles (and indeed their cause). Both Jews and Gentiles entered the Church and continue to do so.

2) I hesitate to bother to say this second point, because it's getting even more theologically deep and that is not my intention. But what is also interesting is how in the very first verse in the book of Matthew and thus the Church (cf. Dean P. Bechard's The Scripture Documents) would say in the first verse of the four gospels: "The book of the genealogy of Jesus Christ, the son of David, the son of Abraham." The desire here is for the author (Matthew) to show that Jesus is the the descendant promised to both Abraham (for the salvation of all) and to David for: Jesus is the one who blesses all the nations (as per God's covenant with Abraham) and the promised King (as per God's covenant with David). Matthew is ripe with examples of what the Kingdom of God will look like.

Jesus Christ, The Truth, is Not Opposed to:
"The Spirit Blows Where the Spirit Wills (John 3:8)"
Back to other religions: our departure point in the Church and indeed our experience in the world is that there are many different types people around the world, of many different religions. So, if Jesus is to bless all nations, what's the point of being a Christian at all? This is a bit of a quandary. After all, I do believe what my favorite priest says so often: "the [Holy] Spirit blows where the Spirit wills (John 3:8; cf. footnote 4)." And yet I cannot deny that Jesus is "the way and the truth and the life (John 14:6)." So how can we reconcile these seemingly opposed ideas?

Pope Benedict XVI says: "We live on Truth. This Truth is a Person." And thus, we have the answer to Pontius Pilate 's question to Jesus that many of us ask every day: "What is truth? (John 18:37-38)" And we understand Who--not merely what--the Holy Spirit is sowing when the Holy Spirit sows Truth in men around the world.

More clearly stated: The Holy Spirit is sowing Christ in the hearts of men and women around the world. And it is through Him, through the Truth, that all shall be set free: "Jesus then said to those Jews who believed in him, 'If you remain in my word, you will truly be my disciples, and you will know the truth, and the truth will set you free.' (John 8:31-32; cf. John 1:1)" And it is for this reason that Nostra Aetate #2 says:

The Catholic Church rejects nothing that is true and holy in these [other] religions. She regards with sincere reverence those ways of conduct and of life, those precepts and teachings which, though differing in many aspects from the ones she holds and sets forth, nonetheless often reflect a ray of that Truth which enlightens all men.

"Tolerance" seems to be the word of our era. But note that the Church's position is more than mere tolerance, her position is "sincere reverence." For what? For reflections of the Truth; that is, for reflections of Christ. (Note that the Church certainly does not revere--nor tolerate--anything contrary to the Truth, that is, contrary to Christ.)

How Does Christ Bless The Nations?
But how will Christ bless even those who reject Him in His very essence? For example, how will Christ save those of other religions who reject Him outright? Or if you prefer, how will Christ save those who reject one or more aspects of who He is and what He did on the cross? Well, there is another Second Vatican Council document that addresses this (though not primarily). In #7, Ad Gentes says:

God, "who wishes all men to be saved and to come to the knowledge of the truth. For there is one God, and one mediator between God and men, Himself a man, Jesus Christ, who gave Himself as a ransom for all" (1 Tim. 2:45), "neither is there salvation in any other" (Acts 4:12). Therefore, all must be converted to Him, made known by the Church's preaching, and all must be incorporated into Him by baptism and into the Church which is His body. For Christ Himself "by stressing in express language the necessity of faith and baptism (cf. Mark 16:16; John 3:5), at the same time confirmed the necessity of the Church, into which men enter by baptism, as by a door. Therefore those men cannot be saved, who though aware that God, through Jesus Christ founded the Church as something necessary, still do not wish to enter into it, or to persevere in it." Therefore though God in ways known to Himself can lead those inculpably ignorant of the Gospel to find that faith without which it is impossible to please Him (Heb. 11:6), yet a necessity lies upon the Church (1 Cor. 9:16), and at the same time a sacred duty, to preach the Gospel. And hence missionary activity today as always retains its power and necessity.

Nearly every sentence is important here, and I recommend re-reading it (now). This statement of the Vatican II Council Fathers makes it very clear that the Church (that is, all Christians) have a sacred duty to preach the Gospel, though "God in ways known to himself can lead those inculpably ignorant of the Gospel." Furthermore, the Church recognizes that those that are inculpably gnorant of the Gospel--and indeed all--are judged by God Himself (cf. 1 Samuel 16:7).

So, Where Does This Leave us?
As frustrating as the answer may be, the Church humbly states that she does know how God leads "those inculpably ignorant of the Gospel." But this ought not be frustrating, for this is good news. It is good news to know that God does lead others outside his visible Church to Himself. It is good news to know that "the Spirit blows where the Spirit wills, (John 3:8)." And at the same time, it is good news to know that there is no inherent contradiction, for though many do not know His name, it is ultimately Christ that blesses all. After all, "there is no salvation through anyone else, nor is there any other name under heaven given to the human race by which we are to be saved. (Acts 4:12)"

It's Not So Much What I Think That Matters, It's More What Christ Wants That Matters

2007-04-30T13:04:00.000+01:00

Mentioning something about how I don't believe I'm meant to do formal interreligious dialogue or ecumenical work (though I believe informally perhaps), prompted my friend to send me the following message:

I guess because of your comment, it seemed like you were saying that you could never imagine Christianity being united under one common practice. I guess I was curious if the reasoning is because you think certain Christianities or one in particular Christianity is inferior to others. Meaning some Christians are correct while others don't have a good grasp on their practices. Just trying to understand the motives behind your comment, but maybe trying to get into your head is a scary thing?

All of my friends realize this last point to be true, so a question mark is not necessary here. (The reason getting in my head is so scary is somewhat telling though.)

Reading this even now, I have a flood of thoughts, because these are the questions that one begs for inside--and yet dreads--if one loves God and the Church. This is because there is only one "best way to answer" such a question (and one rarely knows exactly what this "best way" is), but even that "best way" will be an answer that one person hates, another hates more, another loves, and another loves more. (The "best answer" is not the same as the "best way to answer" by the way, because the subtlety and "soft skills" to say the objective "best answer" in the way that a particular audience of people will understand it best--and absorb it--is a touchy thing indeed.) On top of this and perhaps more horrifying and exciting at the same time, there is the inherent realization that in answering the question, one's level of understanding and need for growth become obvious to oneself.

Enough of that though. I can't possibly answer the multiple (and implied) questions completely, so here are a few random thoughts:

1. Christians can and will be and are (in different senses) united, but I sadly don't think I have the patience to help make it happen in a formal, fuller, and visible sense. Thank God some people do!

2. Which is a good segue, to saying: of course some Christians are correct and some are incorrect, and some have a good grasp on their practices and some do not. This is the very reason that Jesus told parables (Matt 13:10-15):

The disciples approached him and said, "Why do you speak to them in parables?" He said to them in reply, "Because knowledge of the mysteries of the kingdom of heaven has been granted to you, but to them it has not been granted. To anyone who has, more will be given and he will grow rich; from anyone who has not, even what he has will be taken away. This is why I speak to them in parables, because 'they look but do not see and hear but do not listen or understand. Isaiah's prophecy is fulfilled in them, which says: 'You shall indeed hear but not understand you shall indeed look but never see. Gross is the heart of this people, they will hardly hear with their ears, they have closed their eyes, lest they see with their eyes and hear with their ears and understand with their heart and be converted, and I heal them.'

Sadly, almost all of us reject this healing in little and big ways. Those in the Church--however you define its bounds-- are no exception, for the Church is made up of both sinners and saints (Matt 13:24-30):

He proposed another parable to them. "The kingdom of heaven may be likened to a man who sowed good seed in his field. While everyone was asleep his enemy came and sowed weeds all through the wheat, and then went off. When the crop grew and bore fruit, the weeds appeared as well. The slaves of the householder came to him and said, 'Master, did you not sow good seed in your field? Where have the weeds come from?' He answered, 'An enemy has done this.' His slaves said to him, 'Do you want us to go and pull them up?' He replied, 'No, if you pull up the weeds you might uproot the wheat along with them. Let them grow together until harvest; then at harvest time I will say to the harvesters, "First collect the weeds and tie them in bundles for burning; but gather the wheat into my barn."'

That is, Christ predicted long ago that the weeds would grow amongst the wheat. Some people are indeed weeds, others are wheat. And even the wheat, the saints, tend to have their blemishes. If I am a saint, then one of mine is impatience with the lack of fuller, visible unity.

3. There are not "Christianities," there is one Christianity. There indeed are different professions though. The Second Vatican Council addressed this quite directly in Lumen Gentium, the Dogmatic Constitution on the Church #15:

The [Catholic] Church recognizes that in many ways she is linked with those who, being baptized, are honored with the name of Christian, though they do not profess the faith in its entirety or do not preserve unity of communion with the successor of Peter [ie. Christians not unified under the Pope]. For there are many who honor Sacred Scripture, taking it as a norm of belief and a pattern of life, and who show a sincere zeal. They lovingly believe in God the Father Almighty and in Christ, the Son of God and Saviour. They are consecrated by baptism, in which they are united with Christ [ie. baptism is the visible sign, the sacrament, which points to unity in Christ and membership in His Church]. They also recognize and accept other sacraments within their own Churches or ecclesiastical communities. Many of them rejoice in the episcopate, celebrate the Holy Eucharist and cultivate devotion toward the Virgin Mother of God. They also share with us in prayer and other spiritual benefits [which are good things]. Likewise we can say that in some real way they are joined [a key word] with us in the Holy Spirit, for to them too He gives His gifts and graces [another key word] whereby He is operative [another key word] among them with His sanctifying power. Some indeed He has strengthened to the extent of the shedding of their blood. In all of Christ's disciples the Spirit arouses the desire to be peacefully united, in the manner determined by Christ, as one flock under one shepherd, and He prompts them to pursue this end. Mother Church never ceases to pray, hope and work that this may come about. She exhorts her children to purification and renewal so that the sign of Christ may shine more brightly over the face of the earth.

This last bit is the point from which my impatience with the lack of a fuller, "visible" unity stems. The third sentence of Lumen Gentium (#1) is "The Church is in Christ like a sacrament or as a sign and instrument both of a very closely knit union with God and of the unity of the whole human race." And yet, the unity of the Church is not visibly present for all the world to see. The world does not see one Church--though it is one Church. Though we are as one flock under one shepherd, Jesus Christ, the world often enough sees "certain Christianities": if not altogether different, minimally separated. This is the major drawback to an "invisible" unity in my own mind and the source of my impatience. I believe the visibility of a truly unified Church is a message to the world which takes note of whether the Church is visibly unified or not.

But then, why I couldn't do formal ecumenism or interreligious dialogue wasn't the question, nor should it be. Just as visible disunity is opposed to visible unity, my impatience with this is opposed to what ought to be my patience with Christ's timing. Furthermore, the "manner determined by Christ" for full unity ought to be good enough for me and for all Christians.

And thus the dreaded and (to quote myself) "inherent realization that in answering the question, one's level of understanding and need for growth become obvious to oneself" finally hits home for me: even the wheat needs "purification and renewal so that the sign of Christ [the Church] may shine brightly over the face of the earth."

An Apology and a Request for Help

2007-04-21T14:13:00.000+01:00

"[The Church's proclamation must be] humble, in the awareness that the fullness of revelation in Jesus Christ has been received as a free gift (Ep 3:2), and that the messengers of the Gospel do not always fully live up to its demands (Joint Document of the Pontifical Council for Interreligious Dialogue and the Congregation for Evangelization of Peoples, Dialogue And Proclamation: Reflection And Orientations On Interreligious Dialogue And The Proclamation Of The Gospel Of Jesus Christ, Rome, 19 May 1991, #70c)."
I sincerely apologize to you for being so delinquent in getting something, anything out on my website.

This being said, I need to appeal for help from anybody who has the time and the desire to help me out in the short term. Basically, I have been writing a few works that are essentially longer than I would typically post to my website. While I am in Rome, I have access to some sources [books, articles, and libraries themselves] that I will not have access to once I return to the United States (which will probably occur in June). I have thus been researching a few topics related to these works to which (I believe) God has pointed me. The problem at the moment is that I have too many things to research in too little time. Thus, I need to narrow down the focus a good bit. This is where I can use some help.

More specifically, I have two very different types of help that I need:
1) I need questions that people have about the topics I believe I am supposed to research. The more questions I have the better. This may contrary to the idea of narrowing down my research on these topics. I assure you this is not the case, as I have far too many questions on these topics already (both written down and in my head). Your questions will help me to identify the questions most common for people other than myself. This will help me to narrow down my research to those things which will actually help people, rather than those I find most interesting personally.

If you are interested, please email me a short list or paragraph about what about religion or spirituality has typically interested you most in the past. From this, I can try to choose one or two topics I am looking at which may be most interesting to you (and for which I need questions from you).

2) I have a moderately long list of Bible passages I need to look up, but every minute I spend looking them up is a minute that I can't spend researching (using materials that only exist here in Rome). I have reason to believe that these Bible passages all are related to the topics I am researching (I believe this because the books I have been reading over here reference these Bible passages, but usually do not quote them. It is highly inefficient to have to flip for each reference knowing the library will be closing soon.) I need to be able to quickly group these passages into topics and to be sure that I have thoroughly researched the main topics they contain.

More specifically, what I would need here would be for someone to type up (or to simply cut and paste) passages into a text document or an email. I need this because I need to be able to print out these Bible passages and carry them with me to the library, because the primary library I use here does not allow me to check out materials. I do not care much which version of the Bible you use at this point.

If you can help me out with this, please email me and let me know or just leave a comment out at TomReagan.com. I will try to split the passages between whomever says they can help (and depending on how much each can help). I do not need immediate responses. (At the same time, the faster I do get responses, the more focused my research can be.)

I realize all of this is a bit unusual, but nonetheless I believe it can help me out a great deal and I have been praying to God that He will show me how to accomplish what I understand that He wants from me (which is a bit overwhelming at the moment). Here, I must add a third area of help: any and all prayers you can lend.

Thanks in advance for any ways you can help and for your continued prayers!

Ash Wednesday Reflection: The Repentant Criminal's (Almost) Last Words

2007-02-21T17:40:00.000+01:00

In Luke's account of the crucifixion, the two criminals crucified to the left and right of Jesus take very different approaches to Jesus on the cross. In one, we see mockery (Luke 23:39); in the other, we see a strong defense of Jesus and this criminal's famous last words: "Jesus, remember me when you come into your kingdom (Luke 23:42)." It is the words of this second repentant criminal that I want to address, as an Ash Wednesday reflection.

At the same, it is not on the previously-mentioned famous last words of the second criminal that I want to address. Rather, I want to address this repentant criminal's prior words while hanging on his own cross. I am sure some will say that I have missed the point of Luke's account by addressing the criminal as opposed to Jesus' response to this criminal: "Amen, I say to you, today you will be with me in Paradise (Luke 23:43)." Others will say that I have missed the point by addressing what the criminal has to say about his own condition, rather than by addressing his final plea to Jesus. I assure you that the point regarding the power and the authority Jesus Christ has to save us with His grace and mercy even in the last moment of our lives--if we but turn to Him--has not been lost on me. (Before moving on and without comment, I will only add that while it is nice to know we can cry out to Christ at the last moment, Jesus makes it quite clear that we ought to be careful with this approach: "Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven, but only the one who does the will of my Father in heaven (Matthew 7:21).")

But earlier in the same passage, we see what seems to me to be one of the major challenges in this account of the crucifixion. We see the repentant criminal not only recognize Jesus as a sinless man (though I will be the first to say that this, in and of itself, is a lot), but also his partial (if not total) realization of his own sinful state. As this repentant criminal says to the unrepentant criminal: "We have been condemned justly, for the sentence we received corresponds to our crimes, but this man has done nothing criminal (Luke 23:41)." Herein lies the challenge.

I dare say this non-Christian criminal--sentenced to death--had a better understanding of his sinful state than many of us do. In truth, many of us dare not examine ourselves and who we truly are for fear of what we will find ever-present within: sin, anger, fear, pain, lust, unforgiveness, envy, and the like. Unlike many of us, the repentant criminal seems to take on the attitude present in the words of the Psalmist: "For I know my offense; my sin is always before me (Psalm 51:5)." The truth is, most of us don't want our sins before us. We'd rather ignore them, and simply sweep them under the bed.

Yet this attitude of looking at ourselves as offenders of God, as criminals worthy of a just sentence is one lesson Luke intends to portray. Yes, Jesus can save us from the just punishment we each deserve; He can save us from the wrath of God. But perhaps to truly be able to call out to Him and be heard (again, Matthew 7:21), we must begin to look at ourselves as we truly are. And perhaps, like the repentant criminal, we need to put ourselves--or minimally those personal traits which are offensive and criminal in the eyes of the Lord--on our own cross.

Amen, amen, I say to you, unless a grain of wheat falls to the ground and dies, it remains just a grain of wheat; but if it dies, it produces much fruit. Whoever loves his life loses it, and whoever hates his life in this world will preserve it for eternal life. --John 12:24-25

I pray that this Lent we can die in ways the Lord would have us die.

What are you doing for Lent?

2007-02-20T15:31:00.000+01:00

A Call for Introspection
He said to him, "You shall love the Lord, your God, with all your heart, with all your soul, and with all your mind. This is the greatest and the first commandment. The second is like it:You shall love your neighbor as yourself. The whole law and the prophets depend on these two commandments (Matthew 22:37-40)."

Tomorrow is Ash Wednesday and the beginning of Lent. I want to suggest that Lent is an opportunity to do something we might not otherwise do. Many people give up chocolate or caffeine for Lent and admittedly (as a Mountain Dew addict) this can be quite a sacrifice. However, I want to suggest that rather than merely giving up something material for Lent, that it may be possible to do something a bit more radical. That is, I want to recommend the idea of possibly making an attempt at some sort of (small or large) personal transformation.

Lent, among other things, is about contemplating what Jesus Christ did and continues to do to save sinners. It is also an opportunity for introspection. Not to be too cliche, but God helps those who help themselves. Ought we not take the opportunity of Lent to look inside and find one thing we can give up that is keeping us from God (Matthew 9:13, Luke 15:7)? Or, ought we not take the opportunity to look inside and find some spark of Love within us that we can bring to others (Matthew 6:14, Matthew 5:44-47, 1 Corinthians 13:1-3)?

I realize that the sort of introspection I'm calling for is tougher than simply giving up chocolate (or even Mountain Dew). So I decided to put something together that might help spark some ideas. Still, I hope that my call for personal introspection (in prayer, if possible) is not glossed over. I want to recommend looking again at the two greatest commandments for the introspection I'm calling for here (Matthew 22:37-40).

The Greatest Commandment
Again, the greatest commandment is: "You shall love the LORD, your God, with all your heart, and with all your soul, and with all your strength (Deuteronomy 6:5)." It ought to be simple to find one way to love the Lord more:

through giving God back the time He gave us by praying or attending Mass
through giving up something that keeps us from God or spending time with Him(at work, at home, or in our "free time")--easy examples: wasting time in front of the television, the computer, or magazines
through becoming involved at one's parish
through learning more about one's faith, via reading the Bible or another spiritual work

The Second Greatest Command is Like the First
Very related, is the second greatest commandment: "The second is like it: You shall love your neighbor as yourself (Matthew 22:39b)." In truth, this one can be looked at through two lenses: a)love of neighbor and b) love of self.

In many ways, loving one's neighbor is very much like loving God Himself:

Then the righteous will answer him and say, "Lord, when did we see you hungry and feed you, or thirsty and give you drink? When did we see you a stranger and welcome you, or naked and clothe you? When did we see you ill or in prison, and visit you?" And the king will say to them in reply, "Amen, I say to you, whatever you did for one of these least brothers of mine, you did for me (Matthew 25:37-40)."

Again, it ought to be simple to find one way to love one's neighbor more:

through forgiving another whom we have not truly forgiven
through helping another person in need: at a soup kitchen or a nursing home
through recognizing Christ in a person others ignore
through teaching or talking with another about Christ and His saving grace
through truly loving a person we interact with daily rather than merely criticizing them
through being loyal and faithful to a friend or family member
through looking on others with love rather than lust
through not giving up on another labeled "a lost cause"

Love of self is often much more difficult to think about, because it is often considered selfish. Yet the verse does not merely end with "Love your neighbor." To think about this sort of love, it must be realized that love of self is not a selfish love or it is not truly love (1 Corinthians 13:5). Love of self is accepting and understanding that each person--including oneself--is created in the image and likeness of God (Genesis 1:27). As beings created in the image and likeness of God, we ought to respect the bodies and souls that God gave us, for each of us is truly a temple:

Do you not know that you are the temple of God, and that the Spirit of God dwells in you? If anyone destroys God's temple, God will destroy that person; for the temple of God, which you are, is holy. (1 Corinthians 3:16-17).

Just as thinking about love of oneself is often difficult, finding a way to love oneself is often difficult as well. Yet there are still ways to love oneself:

through deciding not to destroy God's temple through the misuse of drugs, tobacco, or alcohol
through maintaining a healthy lifestyle in terms of food and exercise
through dressing modestly so as not encourage others to sinfully look upon oneself as an object
through not destroying God's temple through sin

Conclusion and What to Expect
I don't offer any simple answers here. Again, my hope is that this can give some food for thought and I pray that at least a few people will indeed consider what God is calling them to do for Lent that will be truly transforming.

I also don't offer any excuses for the fact I haven't written anything publicly in a while. Rather, I will say that I'm finally settled in Rome and classes just began yesterday for me at the Angelicum (Pontifical University of St. Thomas Aquinas). This means that I will be putting more things on TomReagan.com in the upcoming weeks (including a few things I've already written but not had a chance to get online).

Maturing in a View of Jesus, a View of Mary, and a View of Ourselves Through the Rosary(Complete Three Part Series)

2006-11-17T05:33:00.000+01:00

Maturing in our views of Jesus, Mary, and ourselves is often a challenge. But if we desire such maturation, it is altogether possible. And if we pray for it, it is possible. Below is a three part series which focuses on praying the rosary for such maturation: Maturing in a View of Jesus, a View of Mary, and a View of Ourselves Through the Rosary.

Part I: Maturing in a View of Mary, the Mother of God
Considers the particular allure of Mary, when compared with Jesus, the crucified Christ. Whether or not you honor Mary, there is food for thought here about who Mary is, in relation to Jesus and in relation to us.
Part II: Maturing in a View of Jesus, the Son of God
Considers the positive side of repetition and repetitive prayer. Also considers which aspects of Jesus' life, death, and resurrection are directly available for meditation through the rosary.
Part III: Maturing in a View of Ourselves, the Humble Servants of God
Considers how we can transform our prayer lives and lives in general. Also considers how we can determine the affect prayer is having.

Click here for a short list of my best online writings.

This was originally posted in August 2006.

"Atonement & the Flesh of Christ" - Dr. Mary Healy

2006-11-12T22:54:00.001+01:00

“Atonement & the Flesh of Christ"
Presented by Dr. Mary Healy
Love & Sacrifice: 2006 Letter & Spirit Conference
Pittsburgh, PA
October 28, 2006

Dr. Mary Healy's talk focuses primarily on the incorporation of concepts regarding the significance of Christ’s flesh into concepts of atonement, as presented by Father Hoffmann (see the linked page's footnote). Dr. Healy describes this as centering in on the problem of soteriology; specifically, how can we justify why God would save us as He did: through the cross? She describes the formal steps of atonement for Hoffmann and why flesh is itself required in the sacrifice of Christ.

Dr. Healy starts by stating that we must justify why the Father would sacrifice His Son on the cross. For Dr. Healy, this centers on three formal steps of atonement, as presented by Father Hoffman. First, it is God Himself who always seeks atonement from human beings. Second, though the desire for atonement starts with God, the sinner, the one requiring atonement, is not merely the recipient of atonement with God. It is a two-way street; the sinner must act in trying to make reparations, through his or her own free will. Third, God’s passion (ie. pathos) is heavily involved; His wrath is ever-present in desiring the restoration of His covenant with us.

For Father Hoffman, what happens in atonement is that a repentant sinner traverses sin in the opposite direction. That is, sin is rewound as now bearing suffering. Further, God forgives by giving the sinner the ability to bear the suffering and to restore communion. Bilateral reciprocity is required. Sin is abolished by being borne back in. In sin, we experience Hell, because of our separation from Christ. However, in Jesus, this is rewound as sin is abolished by one who never sinned.

Dr. Healy deals with the problem of why God chose the cross for our atonement. In the context of the tri-partite form of atonement from Father Hoffman this becomes obvious. Christ acted for us all, on behalf of us all. He acted in a “pro-structure of being,” in a sincere gift of self. For Dr. Healy, the cross is within the Trinity and represents atonement to the Father.

In integrating the concept of Christ’s flesh into atonement for us, Dr. Healy describes the significance of Christ’s suffering. For Dr. Healy, the suffering present in the Agony in the Garden is not enough. Christ needed to suffer externally--in the flesh--as well, as in the ancient form of animal sacrifice.

This also culminates in three points about flesh within the context of atonement which are particularly important to Dr. Healy. First, in speaking of flesh and sin, Dr. Healy speaks of the fact that flesh does not merely mean our material bodies, but our whole being as viewed from the external, worldly view; this includes our human frailty. Flesh is fundamentally good, and yet the place where our sinful inclinations reside. In Christ’s Incarnation, in what Dr. Healy describes as His “Infleshment,” Christ became fully human, not merely in terms of his body. Christ’s flesh that naturally shrank back was also the vessel for salvation when He ultimately did not shrink back. Second, in speaking of flesh and sacrifice, Dr. Healy speaks of the fact that Christ’s flesh was something that could be destroyed, fully turned over to the Father, and restored (in the resurrection). In this way, Christ’s flesh provided a suitable sacrifice. Jesus, in the flesh, in stating “this is my body” (Mark 14:22) made a choice for holiness, for the common good, rather than sin. (This is directly contrary to the many views prevalent today regarding the flesh, which orient themselves towards sin: “This is my body, and I will do what I want [abortion, contraception, homosexuality, etc.] with it.”) Jesus, the Last Adam, rewound the sin of the first Adam. Third, in speaking of the flesh and spousal communion, Dr. Healy points to the fact that Christ’s flesh and solidarity with Trinity makes possible communion with God. She looks to the Bible (in Romans 12, Ephesians 5:22 and 1 Corinthians 7:4) and to Pope John Paul II’s Theology of the Body which describe sin as adulterous to our spousal communion with God. Atonement is restoration to the marital communion. Ultimately, in these three ways, Christ atones for us by sacrificing himself, not just spiritually, but in the flesh.

This is the fifth in a series of my summaries of various scholastic papers which were presented (and have not been published as of yet) at the "Love & Sacrifice: 2006 Letter & Spirit Conference," which I attended in Pittsburgh, PA. -- Tom Reagan

"St. Athanasius of Alexandria & the Divinity of the Holy Spirit" - Fr. Thomas Weinandy, OFM Cap

2006-11-09T22:52:00.000+01:00

“St. Athanasius of Alexandria &
the Divinity of the Holy Spirit"
Presented by Fr. Thomas Weinandy, OFM Cap
Love & Sacrifice: 2006 Letter & Spirit Conference
Pittsburgh, PA
October 28, 2006

Father Thomas Weinandy’s talk focused primarily on the ideas of the Holy Spirit as presented by St. Athanasius in the 4^th Century, as well as a model of the Holy Spirit as actively participating in the Trinity. Father Weinandy speaks first of Athanasius fighting the heresy of Arianism and declaring that Jesus was indeed divine. He speaks of Athanasius then fighting the heresy of the Tropici (see 362) and showing that the Holy Spirit was indeed divine, but not merely a second Son of the Father, nor a Grandson of the Father.

In speaking of the ideas of the Holy Spirit as presented by St. Athanasius, Father Weinandy particularly points to Athanasius’ first letter to St. Serapion of Thmuis. For Father Weinandy, this letter highlights several concepts that we can learn about the Holy Spirit. First, everything received by the Son is given to the Holy Spirit. Second, the Holy Spirit cannot be a creature: all three Persons form one Triad, the Godhead, and therefore none of them are creatures. To declare otherwise is blasphemy. (In addition, but not relating to the Holy Spirit, when you say “Father” you are immediately implying a “Son.” Relationships in life and within the Trinity are extremely important as points of reference.) Third, the Holy Spirit is always referred to by the qualifier “the.” Fourth, if the Holy Spirit does what Scripture says He does, He must be God. We see in 1 Corinthians, for example, that “no one knows God…save the Spirit of God.” Only God can know Himself, as He is beyond the comprehension of His creatures. Fifth, to know the deep things of God (through the Holy Spirit), the Holy Spirit must be in God to know His mind. Without the Holy Spirit, we wouldn’t even know God as Father or Son. Sixth, since the Holy Spirit renews preachers, he must not need holiness to give holiness (as say, a highest creature would require). Seventh, the Holy Spirit is called the “quickening” or “life-giving” Spirit; yet, only insofar as the Holy Spirit shares in the incorruptible Life in the Father and the Son can He give incorruptible life. Eighth, in referring to the “unction” (under this link: need to scroll) or “seal” relative to the Holy Spirit, since the Word anoints us, the Holy Spirit transforms us. As we are baptized in the Holy Spirit in baptism, the Holy Spirit brings us to the Son who can cry out “Abba, Father!” Ninth, as temples of the God (which is exactly where God dwells), Christians hold the Holy Spirit, the divine God. Tenth, Athanasius speaks of the fact that the Holy Spirit must be divine since the Son is in the image of the Father and the Holy Spirit is in the divine image of the Son. (In turn, through our baptism, we bear the image of the Son.) Eleventh, the Holy Spirit, being God, must be incapable of change and corruption, because He has all Goodness and Truth. Twelfth, since God is everywhere, the Holy Spirit is everywhere. Thirteenth, we partake of the Holy Spirit, but He does not partake as He is divine in and of Himself. Fourteenth, the Holy Spirit is one, but creatures are many. As there is one Father and one Son, this oneness indicates that the Holy Spirit is God. The Holy Spirit is one in being with the Father and the Son (ie. homoousios, that is, “one substance”).

This all leads to Father Weinandy explaining a model of the Holy Spirit, from the writings of St. Augustine. The Father begets the Son eternally (in kairos). The Holy Spirit proceeds from the Father to the Son, because the Father loves the Son wholly and completely. The Son wouldn’t be the Son if he didn’t fully love the Father. The Holy Spirit proceeds from the Father and the Son as Love (since God is Love). That is, as the Father speaks the Word eternally in the (Holy) Spirit of Love, the Son cries "Abba, Father" in the (Holy) Spirit of Love.

This is the fourth in a series of my summaries of various scholastic papers which were presented (and have not been published as of yet) at the "Love & Sacrifice: 2006 Letter & Spirit Conference," which I attended in Pittsburgh, PA. -- Tom Reagan

"The Todah and the Eucharist" - Dr. Tim Gray

2006-11-08T23:00:00.000+01:00

“Sacrifice of Praise: The Todah and the Eucharist"
Presented by Dr. Tim Gray
Love & Sacrifice: 2006 Letter & Spirit Conference
Pittsburgh, PA
October 28, 2006

This talk focused primarily on the todah, a particular type of ancient Israelite peace offering, which focuses on thanksgiving or praise of God. This type of offering is considered was the most important and is particularly significant because it is always liturgical and is always oriented towards God. Dr. Gray describes the role of the todah, its various parts, and ultimately that the Eucharistic offering is in the classic form of both the Passover and the todah.

Dr. Gray first describes the todah as being in a particular context. This offering begins with the gathering of not just the person who will sacrifice, but others as well. It then continues with recounting how God saved you, and the singing of appropriate todah hymns. Next, a sacrifice occurs and just as importantly, a meal as well; sacrifice itself is not enough, you must actually eat the meal as well. Finally, zakar, remembrance, is present. This is not simply a one-time payment of debts, but a rededication of one’s life to God and his loving redemption.

The role of the todah is then described by Dr. Gray in the contexts of Israel, the prophets, and finally, the Psalms. First, in the context of Israel, we see David in finally taking Jerusalem as offering up a todah. Later, we see David reorganize the Levites and specify that they are to give thanks and praise, and “invoke” (which, for Dr. Gray, points to “zacar” and thus “remembrance”) in classic todah form. (Dr. Gray further points to other examples of the todah present in ancient Israel in 1 Chronicles 29, 2 Chronicles 33, Ezra 3, 2 Maccabees 10, and Nehemiah 12.) Second, in the context of the prophets, he points to Isaiah 12 as representative of todah eschatology (as ultimate deliverance). He also points to Isaiah 25 in which the remnant celebrate a todah meal (which in turn, for Dr. Gray, points back to Exodus 15). In addition, he points to the messianic meal as following the form of a todah. Third, in the context of the Book of Psalms, he points to Psalms 113-118 as todah songs, which ultimately provide a backdrop for the Last Supper. The whole Book of Exodus, for Dr. Gray, casts itself as a todah.

Dr. Gray speaks of how the todah hymn is the synthesis of lament psalms and praise psalms. He describes the view of ancient Israelites that in the Messianic age, all sacrifices and psalms would be todah sacrifices and todah psalms. In describing Jesus’ entry into Jerusalem, Dr. Gray points to the fact that Psalm 118, a todah psalm, was sung. Perhaps most importantly, Dr. Gray points to the fact that the best Greek translation of todah is eucharistia. This all leads to Dr. Gray’s ultimate point: the Mass itself is cast in the form of a todah as it follows the classic form and context of a todah. We see this not merely in the words of the Mass (“thanks be to God,” “Go in peace,” “do this in remembrance of me,” etc.), but also in the Eucharistic sacrifice itself, instituted by Jesus Christ at the Last Supper.

This is the third in a series of my summaries of various scholastic papers which were presented (and have not been published as of yet) at the "Love & Sacrifice: 2006 Letter & Spirit Conference," which I attended in Pittsburgh, PA. -- Tom Reagan

"Jesus and the New Priesthood" - Dr. Brant Pitre

2006-11-07T20:15:00.000+01:00

Summary of “Jesus and the New Priesthood”
Presented by Dr. Brant Pitre
Love & Sacrifice: 2006 Letter & Spirit Conference
Pittsburgh, PA
October 28, 2006

Dr. Pitre's presentation focused primarily on the Jewish hope for a priestly Messiah and this hope's fulfillment in Jesus Christ, who saw Himself as this Messiah. Dr. Pitre discusses this in terms of the types of priesthood as understood by ancient Jews and Israelites. He then speaks of how the future Messiah was described by ancient Jews and Israelites, as well as the new priesthood that would accompany this Messiah. Next, he spoke of Jesus and his disciples and how they paralleled the priesthood of Moses. Further, he spoke of the new temple that was expected and the new priesthood that was expected as well. Dr. Pitre discussed the temple’s cleansing and Jesus as the Mechizedekian Messiah. Finally, he described the Last Supper and the new sacrifice it presented.

For Dr. Pitre, the Old Testament presents both the Mechizedekian priesthood and Levitical priesthood. There would be a new priesthood still to come. This new priest will be royal as well as priestly, will be permanent, will have the wisdom of Solomon, will be over the Gentiles, will be a virgin, and will be tied to the heavenly Temple and not the Temple of Jerusalem (Testament of Levi 18). Sin will cease in the time of this new priest. The hopes for this priestly Messiah are present throughout the ancient Jewish and Israelite writings (in places such as Psalm 110).

In describing the priestly hierarchy present in Jesus and the disciples, Dr. Pitre shows the parallels to the old priesthood ushered in during the days of Moses. While Moses established the Old Covenant priesthood, Jesus established the New Covenant priesthood. Aaron was the High Priest in the Old, while Peter is chief of the apostles in the New. While there was a core three present in Aaron, Nadab, and Abihu in the Old, there was a core three present in Peter, James, and John in the New. For Dr. Pitre, the twelve pillars and the “young men” associated with them (for the twelve tribes of Israel) parallel the twelve apostles who in turn represent the same twelve tribes. Finally, the seventy elders of Israel along with the Sanhedrin in the Old parallel the seventy appointed and sent out in the New.

Dr. Pitre describes the new temple and the new priesthood and associates both with Jesus. Jesus does more than cleanse the Temple in Jerusalem; he is the new Temple. Jesus ushers in the new priesthood, in “the order of Melchizedek (Psalm 110:1-6).”

This all leads to Dr. Pitre’s final point, in which he describes the Last Supper and the new sacrifice which Jesus brings in. Jesus both sought to replace the Temple cult and the Temple priesthood in the Last Supper. In addition, Jesus viewed Himself as the priestly Messiah predicted who hosted His Messianic Banquet at the Last Supper. As words used by Jesus, “body and blood” pointed to sacrificial purposes in both Jesus’ death and in the Last Supper itself. Jesus instituted the sacrificial rite of the Last Supper as something that his disciples, as new priests, were to “do...in remembrance" (Luke 22:19). Finally, in his pointing to the wine as the "blood of the covenant" (Matthew 26:28), Jesus showed that a New Covenant was being established, in a manner similar to that of Moses and the Levitical priests.

This is the second in a series of my summaries of various scholastic papers which were presented (and have not been published as of yet) at the "Love & Sacrifice: 2006 Letter & Spirit Conference," which I attended in Pittsburgh, PA. -- Tom Reagan

“Divine Liturgy, Divine Love” - Dr. David Fagerberg

2006-11-06T17:44:00.000+01:00

Summary of “Divine Liturgy, Divine Love”
Presented by Dr. David Fagerberg
Love & Sacrifice: 2006 Letter & Spirit Conference
Pittsburgh, PA
October 28, 2006

The thesis of Dr. Fagerberg’s presentation focused primarily on the fact that all things in the Church must pass through the hypostatic union before we can use them in liturgy. By “all things,” Dr. Fagerberg really means this; he refers to temples, vestments, Sundays, architecture, art, and priests as examples. In particular, Dr. Fagerberg focuses on the fact that sacrifice itself must also pass through the hypostatic union. This does not diminish or nullify sacrifice, but rather strengthens and perfects it.

The liturgy includes sacrifice through love. In speaking of the liturgy, Dr. Fagerberg states that something is liturgical for being an exercise of Christ. Ritual alone without divine or Christological content is not liturgy. This is because the Christian religion is the religion of Christ (though this is sometimes forgotten). Christ Himself is an eternal sacrifice that unites the human nature with the Word, with the divine.

Sacrifice has a negative connotation today. Still we must remember that the Church reflects the light of Christ (Lumen Gentium 1) and that Christ himself transfigures the world through sacrifice. Further, Christ transfigures sacrifice itself.

In bringing together the work of three other theologians, Dr. Fagerberg speaks of the fact that there are three parts of sacrifice: offering, immolation, and God’ acceptance. Typically, people today focus on immolation in sacrifice, but for Dr. Fagerberg this is incomplete. Further, for most people today, sacrifice may be material or immaterial and may include something or someone, but they forget sacrifice is also to someone.

It would be better stated to state that for Dr. Fagerberg, sacrifice is not merely to someone, but to Someone. The full sacrifice in Mass includes immolation of the humiliated (in the form of “God became Man”) Jesus present in the transubstantiated Eucharist, but this Sacrifice is also done by someone (the Son) to Someone (the Father). The humiliation of Christ became Man is even greater than the humiliation of the cross for Dr. Fagerberg. Still, the victim of the Eucharistic table is not a new victim, but an eternal one.

Dr. Fagerberg puts this in context. In ancient Hebrew and Greco-Roman ways, sacrifice was for religious things, and was never for purposes of renunciation or sadness. Rather, sacrifice was gladly performed and joy accompanied this sacrifice. Sacrifice was always by man to his god or gods. No value was given to the death of the animal sacrificed, but rather to the honor being shown to the man’s god or gods.

Furthermore, it speaking of Louis Bouyer’s work (in Liturgical Piety, 1955, and in Rite and Man, 1963--dates: questionable), Dr. Fagerberg speaks of Bouyer’s changing views over time. In particular, Dr. Fagerberg speaks of Bouyer’s conclusion in the latter work: the sacred was never made out of the profane, and yet the sacred makes itself known relative to the profane (and vice versa). Sacrifice is giving in, not just giving up.

For Dr. Fagerberg, this all leads to looking at sacrifice through three lenses. First, there is a protological lens where “sacrifice is every action done so as to cling to God.” Here, we see G.K. Chesterton’s re-statement of the Greek view that in surrendering something, the man will gain more for losing an ox than God will gain by receiving the ox. For Dr. Fagerberg, “liturgy is doing the world the way the world was meant to be done.” Second, in the soteriological lens, we see that for our salvation, the only sacrifice acceptable would be of a righteous man who clinged not to his own ways, but to God. We ourselves are afraid to unclench our hands from our selves and our ways, due to our fallen ways. Third, there is the eschatological lens in which we see that it was the Father who offered the Son to Himself, fulfilling the three parts of sacrifice. What the first Adam didn’t do, the second did: He clinged to His Father.

In summation, Dr. Fagerberg takes a view of liturgy and sacrifice passing through Christ. It is through Christ that all things are perfected and united with God. Religion is a relation of man to His God. For Christians, Christ is the mediator that perfects our relation to our God. Liturgy and sacrifice must center on the praise of the Lord passing through the lips of the Church. Stated better and more completely, liturgy and sacrifice must be through Christ, who does not separate Himself from the Mystical Body.

This is the second in a series of my summaries of various scholastic papers which were presented (and have not been published as of yet) at the "Love & Sacrifice: 2006 Letter & Spirit Conference," which I attended in Pittsburgh, PA. -- Tom Reagan

Love & Sacrifice: 2006 Letter & Spirit Conference

2006-11-06T17:30:00.000+01:00

I had the pleasure of attending the "Love & Sacrifice: 2006 Letter & Spirit Conference" in Pittsburgh on October 27 and 28. Pulled together by Dr. Scott Hahn's St. Paul Center for Biblical Theology, this was a conference of scholars who each presented papers which were formally and informally responded to by their peers. Click on the appropriate link to read my brief summary of what each presented.

Greek Orthodox to Visit the Vatican

2006-11-04T02:38:00.000+01:00

I found the following from Catholic World News. This is a direct quote:

Greek Orthodox leader to visit Pope in December

Nov. 03 (CWNews.com) - Archbishop Christodoulos of Athens, the ranking prelate of the Greek Orthodox Church, will travel to Rome for a meeting with Pope Benedict XVI (bio - news) in December, officials of the Orthodox Church have announced.

Greece was one of the Orthodox countries in which suspicions of the Catholic Church remained most pronounced through the 20th century, and the Orthodox Synod was initially reluctant to accept a visit by Pope John Paul II (bio - news). But the late Pope disarmed critics when he visited Athens in 2001 and issued an apology for the Crusaders' sacking of Constantinople nearly 1,000 years earlier-- an offense still borne in the memories of the Orthodox believers who make up 98% of the Greek population.

Having made some progress in overcoming Greek hostility, Pope John Paul issued an invitation to Archbishop Christodoulos to return his visit. Now that the Greek prelate is set for a trip to the Vatican, the Greek Church announced, "The Holy Synod expressed its joy that this visit will be carried out."

Archbishop Christodoulos will be the first prelate of the Greek Orthodox Church to make an official visit to the Vatican since the Great Schism of 1054. Although he was in Rome for the funeral of Pope John Paul II, that was not considered an official visit.

All Saints Day: A Good Name for A Great Day

2006-11-01T22:02:00.001+01:00

I was talking to a friend today and she told me she realized just today during Mass how cool All Saints Day is:

Her: "I realized that All Saints Day is basically a day of celebration for all the Saints."
Me (being a smart alec): "Thus the name."
Her: "I guess I never thought about the fact that it's not just for my favorite saints, but for all the saints."
My friend is so right! All Saints Day is not just for the canonized saints, but for the faithfully departed saints in our families and the unknown saints as well.

And as living members of the communion of saints, though not perfected as our brothers and sisters in heaven, this day is for us too!

Nonetheless, I can't resist pointing to a few of my favorite canonized saints:

Furthermore, though they aren't canonized, I can't resist pointing to a few more people I like to think are in or on their way to heaven and are praying for us right now:

my sister Julia
my Grandpa Reagan
my Grandma Reagan
my Grandma Knoeber
Stan Orr, family friend
Brent, a good friend from my time in North Carolina
C. S. Lewis
G.K. Chesterton
Pope John Paul II
Blessed Mother Teresa of Calcutta

All you angels and saints, all you holy men and women of God:

Pray for us!

Latin (Tridentine) Mass Update

2006-11-01T21:30:00.000+01:00

Sometime this month, Pope Benedict XVI is expected to issue a statement (motu proprio) which will encourage the celebration of the Mass in Latin. This Tridentine Mass is the same Mass which was celebrated prior to Vatican II. While Vatican II never abolished the celebration of the Tridentine Mass, it did allow for the use of the vernacular (Sacrosanctum Concilium 36). Among the expected outcomes of this statement by the Pope is that groups previously looked upon as schismatic (though not heretical) by Rome will likely be seen as being (truly and in every sense) in full communion with the Catholic Church.

BBC: "Pope to ease rules on Latin Mass"

2006-10-12T16:46:00.000+01:00

There is an article today on the BBC today entitled: "Pope to ease rules on Latin Mass".

The intro is: "Pope Benedict XVI plans to relax restrictions on the celebration of the old Latin Mass, abandoned 40 years ago, Vatican officials say."

CWnews.com also reported on this yesterday: "Pope will broaden use of Latin Mass".

To All Guardian Angels: More Than a Head Nod

2006-10-02T22:25:00.000+01:00

Special thanks go out to my Guardian Angel!

Today is the Feast of Guardian Angels. If you're anything like me and find your way into trouble more than you you probably should, you may want to openly thank your guardian angel for helping you out every minute of every day.

Here's an oldie but a goodie too, while I'm at it:

Angel of God, my Guardian dear, to whom God's love commits me here, ever this day be at my side, to light and guard, to rule and guide. Amen.

Or better yet: "ever this day--and every day--be at my side!"

Read Your Bible! (Very Basic Tips)

2006-09-29T04:52:00.001+01:00

I've had people ask me many times how they should read their Bible. I came across something on a handout for my class with Dr. Scott Hahn that I thought does a good job of summarizing the answer. It is very basic (unlike anything else he's given us). I hope you find it useful. My comments are in brackets:

Read the Bible with the Church in the light of Christ. [Keep in mind the teachings of the Church and what you know of Christ already when reading the Bible.]
Read the whole Bible regularly, carefully & prayerfully. [Don't get hung up on details! Understanding the big picture is more important than minute details.]
Getting the "big picture" is better than solving every problem. [I'm embarrassed about my prior comment now.]
Advanced study is helpful but not necessary to read Scripture. [Start simple and advance towards the advanced. I realize that was a terrible sentence.]
If you have to choose, read Scripture rather than commentary. [This becomes harder to remain faithful to as you get more advanced, but it shouldn't! The key is staying disciplined (like anything).]
Knowing the fathers isn't less useful than modern methods. [The "fathers" here means early church members. Since they were closer in time to the happenings in the Bible, we ought to take what they say seriously. Further, they worked under what Pope Benedict XVI calls a "hermeneutic of faith," that is, they looked at the Bible through eyes of the living faith found in the Church, unlike many Biblical scholars. We should read the Bible based on the living faith of the Church, not as though it's just another dusty old book out of context. Its context--the Church--lives.]
A Bible in the hand is worth two (or ten) on the shelf. [Surprising, I know.]
Buying and using study tools is a great use of time and money. [So is the internet, but be sure to find interpretations that are in line with the Church. Some guy in the middle of the mountains may have the internet, but that doesn't mean he knows what he's talking about. I know, ironic that I'm saying this.]
The best translation is the one you will read. [I actually had an argument about this point with someone last night, because I love it (and they don't)! Again, the key is to read! Dr. Hahn himself (who was about the last person I expected to hear this from) said that most of the translation arguments are overrated. He did make a joke about the Precious Moments Bible though. Sorry, I know that's what you got for First Communion, ladies.]
Don't read the Bible without applying what you learned. [Easier said than done.]
Don't be afraid to share what you've learned with others. ["Go and make disciples of the nations." Look it up.]
We must reclaim the great tradition of spiritual exegesis. [Dr. Hahn is implying the "spiritual sense" of reading the Bible here. That is, we must look for a sense other than the mere literal sense. However...]
Always base your spiritual exegesis on the literal sense. [This is one of the biggest mistakes of people who read the Bible today, particularly scholars. They refuse to admit certain literal meanings of the Bible. For example: "the resurrection was not a physical event in which Jesus' body really rose." Excuse me? No! Jesus literally did rise from the dead.]
Don't stop because of problems or apparent contradictions. [Again, focus on the big picture.]
Difficult passages are a test of patience, humility, and desire. [I'd say they're a test of "desire, humility, and patience." Or at least that's the order I get tested in.]
Begin today. [Now, not tonight or tomorrow.]

You can see a pattern here. Instead of worrying about whether you're getting it right and worrying about all the details, focus on the big picture through eyes of faith. Starting and keeping at it are the key--as is prayer that God will lead you in your journey through the Bible and life.

The Democratic Church! Who's With Me?

2006-09-25T16:21:00.000+01:00

Ah, if only we lived in a completely democratic Church, a Church where we all had a vote!

We could start off by voting on new canon laws. In particular, we should focus on those issues of faith and morals that are somewhat inconvenient to our particular lifestyle and that are contrary to the latest trends in the progression of modern society. Actually, let's vote on a new version of the Ten Commandments. Better yet, let's institute the New Golden Rule:
Liquor before beer, have no fear; Beer before liquor, never sicker!

Next, we could vote on the liturgy, making sure that everyone felt welcome to do as he or she pleased at Mass. Liturgical dance forever! But why stop there? If we want to, we can have Mass at home, with grandma presiding. Grandma rocks! Or better yet, we could abolish Mass altogether, favoring towards only personal prayer. It's just you and me, Jesus! Oops. I mean Buddha.

Finally, and perhaps most importantly, we could decide once and for all about all those things being questioned by secular theologians. Biblical inspiration: what's that good for anyway? The primacy of Peter? Not in this democracy!

I call for a vote on the resurrection!

(Sarcasm heavily implied.)

"The Problem of Catholic Sexual Ethics: Reflections and Postulates" by Karol Wojtyla

2006-09-22T23:44:00.000+01:00

Karol Wotjyla, later Pope John Paul II, wrote an interesting essay entitled “The Problem of Catholic Sexual Ethics: Reflections and Postulates” in 1965. In this particular essay, Wojtyla describes what he considers to be the most difficult and yet ever-present problem in Catholic Sexual Ethics: the justification of sexual moral norms. The justification of sexual moral norms is much more difficult than the mere interpretation of sexual moral norms. He states very directly that "to justify the norms of morality means to give reasons for their rightness."

Wojtyla seems very willing to admit that the range of sexual moral theology where justification of moral norms is required is indeed quite large. As a simple example, he says, "I do not believe that one can or even should regard marriage alone...as the material object of Catholic sexual ethics." He later states that "because God endowed them with physical and psychological sexual properties and a sexual urge...These properties and this urge are found in every human being outside of marriage as well, and so they need to be ordered from the perspective of the principles of morality not only within marriage but also outside of it."

Still, Wojtyla attempts to address this problem by first describing personalism and naturalism. In personalism, he states that the “sexual properties and the sexual urge in humans are always and in every instance attributes of a person,” much like what he describes in his book Love and Responsibility. Sexual properties and urges are inherent in a person, but their actions are not. In other words, people choose to act. They are not robots controlled by nature—as would be the view of a naturalist. In fact, people are more than merely natural beings and possess the ability to control many types of desires, including those in the sexual realm. People are people, not merely homo sapiens.

Wojtyla describes the fact that even in the personalistic view though, there are easy traps which lead to naturalism:

1) A man and a woman may be treated primarily as objects who are bearers of an urge, rather than as conscious and free subjects--that is, as people--capable of good, including sexual good.
2) Sexual actions as responses to desires may be treated too deterministically. That is, sexual responses—particularly psychological sexual responses—may be treated as though they simply “happen” within human beings. (Wojtyla again counters that people are more than merely human beings who can shape response or at least intervene in how they respond.)
3) Another trap of naturalism is the tendency to limit the possibility of virtue and magnify the “necessity of sin.” This is quite the opposite of personalism, which believes that sexual responses are self-determined, not naturally deterministic. In other words, sexual responses are always a choice, not required by our nature.

This discussion of personalism versus naturalism is all to provide a framework for Wojtyla to deal with the two most fundamental sexual norms:
1) The sexual urge, by choice and personal control, can be properly used for respect of a person of the opposite sex.
2) We can treat others with the dignity they deserve, for they are people with inherent value.

In other words, because people have inherent value and we are able to control our urges, we should love people--sexually or not--as this is at the heart of the Gospel. On the other hand, as Wojtyla says, "when the purpose of the urge is not respected...we then have the opposite of love of the person, which may be defined as using the person. An improper relation to the purpose of the urge either within or outside of marriage has repercussions on the plane of the personalistic norm. It results in making a person, who ought to be an object of love, merely an object of use." As he says elsewhere:

We should instill in consciousness the conviction that
1) the value of the person is higher and more important than the sexual values connected with the person, and
2) love of the person, even when in some sense based on the factor of sexuality, is not synonymous with being sexually involved with someone.

Upon defining and describing the key sexual moral norms, Wojtyla goes on to describe the issues in not just defining norms in a personalistic manner, but of actually giving them force, per justification of the norms. Somewhat surprisingly, Wojtyla does so by appealing to the order of nature, while still pointing to the personalistic norm. In such a way, he brings together the plane of personhood and the plane of nature in an interesting way: "by pointing to the person as a subject who is conscious of the order of nature and responsible for preserving it."

Still, Wojtyla deals in a very real manner with those things which make his objective arguments easily lost on many people. As he states quite directly:

I realize that the objective validity of an argument is one thing and its actual force or effectiveness in influencing beliefs and thus indirectly shaping actions and virtues is another...The following circumstances work against an understanding of my argument:
1) the habit of thinking and judging in a utilitarian way;
2) the inclination to judge the value of an act solely on the basis of its effects;
3) the enormous pressure exerted by the subjective, emotional element...
All of these circumstances in various ways affect the force and practical effectiveness of my argument.

In such a way, Wojtyla identifies not just what we are told to believe, but the "practical force and effectiveness" of objective arguments. This problem of justification is indeed a tough one, for: "Moral norms are valid independently of the effectiveness in practice, and yet the moralist, whose main task is to seek arguments for their objective validity, or correctness, cannot entirely neglect the aspect of their practical effectiveness." In other words "neither the plane of the order of nature nor even the plane of the personalistic norm is yet an ultimate and complete basis for formulating a comprehensive justification of the norms of Catholic sexual ethics."

And yet: "Above the order of nature there is still the order of grace, which is connected in the most intimate way with the world of persons."

This all leads up to dealing with the problem of teaching Catholic sexual morality in such a way that not only the teaching is understood, but that it is actually believed and followed (through justification of the norms).

Catholic sexual pedagogy takes the position that educating people in the sexual sphere involves more than just providing them with sexological instruction. Education, after all, is not a function of knowledge alone, but is also a function of the will molding conduct.

Further, we should approach all sexual education from a position of love:

the most essential (because the most Christian) and also...the most difficult task in the area of sex education is to incorporate properly all the contributions of science in the integral order of love. They should be incorporated from the very start and also in a progressive, ongoing way.

To summarize, "The Problem of Catholic Sexual Ethics" is essentially a piece identifying the problems with justification of Catholic sexual moral norms (due to social conditioning already present in people) and with teaching these objectively valid norms. Wojtyla essentially provides a framework for future Catholic sexual morality theologians to deal with new lines of thought against valid Catholic sexual moral norms. He also describes the key here: to remembering the inherent value of all people.

Download the Bible and the Catechism

2006-09-06T23:23:00.002+01:00

Don't like dragging around heavy, bulky print copies of the Bible and/or the Catechism?

No more excuses! (I found a solution.)

For those of you who lug around a laptop already, and don't like the idea of having to drag around print copies of the Bible and the Catechism as well, I feel your pain. I looked at least three or four times for both (literally for hours each time) and finally found downloadable, complete copies of them (much to my surprise and many others I asked who said "sorry, they simply don't exist"). They may take a while to download (as they are somewhat large files), so be patient:

New American Bible (PDF, click the little disk icon that shows up below the Address Bar in your browser, then aave as a PDF, 7.1 MB)
Catechism of the Catholic Church (British English translation) (allow this to completely load, then do a "File-->Save as" within your browser and save it as an HTM or HTML file on your hard drive, 4.1 MB)

You will always be able to find this post at http://download.tomreagan.com, or by simply clicking the green down-arrows in the "Worth Checking Out" panel on the far right at http://TomReagan.com.

I did a spurious check to assure that the online versions match the print versions word-for-word. Nonetheless, if you find any discrepencies in the online and print versions, please leave a comment in the comments section for this post (at http://download.tomreagan.com). Also, please note the introductions and caveats for these online versions.

If you have any questions, please feel free to email me.

Meditation on the Mysteries of the Rosary: Fruits of the Spirit

2006-08-09T18:50:00.000+01:00

Here are a few good sites that feature "Fruits of the Spirit" for each of the mysteries of the rosary (for meditation):

You may have to click on the mysteries and/or scroll down to see the "Fruits of the Spirit." There are also some fantastic pictures here.

Catholic Carnival: In Honor of St. Dominic & The Queen of the Holy Rosary

2006-08-08T05:08:00.000+01:00

Welcome to this week's Catholic Carnival.

This week's carnival is in honor of St. Dominic on this, his feast day, and also of the Queen of the Holy Rosary. St. Dominic was the founder of the Order of Preachers (aka. the Dominicans) and he was important in the history of the rosary.

Though I easily remember that August 8 is St. Dominic's feast day as it coincides with my father's birthday, I temporarily forgot about this when I volunteered to pull together this week's submissions. Nonetheless, the fact that I am pulling together this carnival on Dominic's feast day (unintentionally) is likely no coincidence; nor is the fact that there is a new Third Order of Preachers chapter (Blessed Jordan Pro Chapter) starting at Franciscan University. (Some of you know that I have relatively recently come to believe that I may have a Dominican charism.)

St. Dominic and Mary, pray for us!

Without further ado though, I present the carnival. While I have not had a chance to review most of the submissions I received (and I am posting all submissions I received), I find this microcosm of the variety of Catholic-oriented posts on the web interesting:

Living Catholicism: The brains behind the Catholic Carnival pulls together several articles on modesty and our responsibilities towards it.
Pondering the Word: The readings for the feast of St. Ignatius of Loyola may encourage us to frequent confession.
HMS Blog: Reflects on the relationship between the Transfiguration of the Son and our own participation in God’s glory. (This is written by the professor of one of my classes for this upcoming Fall semester.)

Teresa's 2¢ Worth: Describes how the summer holidays of the liturgical calendar sneak up on us.

Deo Omnis Gloria: Explores whether the Virgin Mary must be considered a candidate for the Woman of Revelation 12.

S mithereens: Memoir becomes poetry as a former Protestant minister (the host of the Catholic Catechism Dialog Blog) describes his conversion to the Catholic faith for a friend who is also a recent adult Catholic convert.

Contrariwise: The Catholic Daughters of the Americas have been in the state of Maryland for ninety years, and Lindsay went to their anniversary party.

My Domestic Church: The Diocese of Cleveland attracted 22,000 people to it's annual festival ("The Fest").

A Penitent Blogger: Reflects on discernment through a tale of two prophets

SFO M om: Offers some encouragement to parents who are having trouble with their toddlers in church.

Career Intensity: Reflects on what "if you have faith as small as a mustard seed (Matthew 17:20)" really means.

Catholic? Rudy Watch: Asks the question "Rudy Giuliani - RINO and CINO?"
HerbEly: Reports on the damaging effects on children by parents who are so highly invested in their success that they do not allow children the space they need for play and spiritual growth.
Believe and Profess: Reflects on the democratic methods used in other denominations to settle matters of faith and discipline and the recent decision by the Church of England to ordain women bishops.
A Catholic Hart: Reflects on the fact that God loves us so much.
Alabama Improper: Currently offering a month of free advertisement for Catholic blogs on a first come, first serve basis. Send email if interested.

God bless you and your descendants!
Oh...and Happy Birthday, Dad!

Bishop Burbidge Installed As Fifth Bishop of Diocese of Raleigh

2006-08-06T08:58:00.000+01:00

On August 4, 2006, Bishop Michael F. Burbidge was installed as the fifth bishop of the Diocese of Raleigh by Archbishop Wilton Gregory of Atlanta. The Installation Mass was held at the Meymandi Concert Hall in Raleigh. The entire story and Bishop Burbidge's installation homily is available at the Diocese of Raleigh's site.

The 54-Day Rosary Novena

2006-08-04T22:02:00.000+01:00

When I said earlier that I focused on praying in particular "that others would pray for me and for my intentions, including Mary," the focus I placed on Mary's intercession was understated.

I purposely understated the focus I placed on Mary's intercession, however. I did this for a few reasons. First, I truly am very grateful that so many people were praying for me, and that so many people continue to pray for me. I have been shocked at some of the people and groups that have been praying for me. Second, I want to be sure that I give St. Joseph, St. Rita, and St. Raphael proper respect, as they have clearly interceded on my behalf before God. Third, I believe Mary deserves a special place of honor separate from the others: always and in this particular case.

I focused on doing a 54-day rosary novena for the intention of my home selling, in addition to the formal prayers I mentioned earlier and my informal prayers. The novena consists of one five-decade rosary for twenty-seven consecutive days in petition, followed by one five-decade rosary for the next twenty-seven consecutive days in thanksgiving, whether or not the request has been granted. (In the case of my home selling, the request had not been granted yet.) The meditations rotate daily between the Joyful, Luminous, Sorrowful, and Glorious Mysteries throughout the entire fifty-four days.

If this sounds tough, that's because it is. Or at least for me it is--and was. The amount of discipline required is...well, I may have finished, but it wasn't pretty!

And yet, the transformation that comes through praying the rosary is and has been truly amazing. That is, the outcome that my home has indeed sold is fantastic, but more than that, the ways I've seen myself change (whether or not anybody else has) are perhaps more fantastic.

For the intercession of the Queen of the Holy Rosary and for my own continuing transformation, I must say:

Thank you, Mary! And thank you, Jesus!
Praise God!

Hallelujah!

2006-08-04T20:51:00.001+01:00

The sale of my townhome has finally closed, and I wanted to thank all of you who have been praying for me and my intentions! (Keep it up though, I still need a lot of help from the Lord right now.)

I admit to burying a St. Joseph statue. I followed "the most common [method]...in the front of the property, facing the house...next to the 'For Sale' sign." I bought a really cheap plastic statue with Joseph holding Jesus. (The one pictured is the exact statue, which I dug back up the night of the closing. You can still see some particles of dirt in a few places.)

As for my own formal prayers, I focused on four prayers in particular:

1) That others would pray for me and my intentions, including Mary, the angels, and the saints (living and deceased).

2) I asked for the intercession of St. Joseph, and in the process came to realize a lot about him. I admit that I've long held a misguided thought that Joseph was an overrated saint, but he is not! And I don't say that simply because I believe he helped me out, though I do. I say it because I said the 30 Day Prayer to St. Joseph. The repetition of doing so helped me deepen my understanding of who this man was and what he is capable of even now. Even if you choose to never say this prayer, I recommend reading its words to learn more about him.

3) I asked for the intercession of St. Rita, Saint of the Impossible. While I admit to thinking maybe this was overkill (as selling my house couldn't be considered impossible), I ultimately decided it couldn't hurt. Furthermore, I love how the prayer to St. Rita ends (directly to God): "Thou art the recompense of the humble, the defense of the helpless, and the strength of those who trust in Thee, through Jesus Christ, Our Lord." The Lord is indeed our strength!

4) I asked for the intercession of St. Raphael, who has long been one of my favorites. In particular, I said the prayer to St. Raphael the Archangel, namely because his intercession has helped me so many times in the past.

Again, I'd like to thank all of you for your prayers! Hopefully I will be able to return the favor. In the meantime, I have to suggest Mary, Joseph, Rita, and Raphael as intercessors for your own intentions--based on their continuing support for me.

But more than that, I have to say:

All praise and honor be to our Lord!
Hallelujah!

Maturing in a View of Jesus, a View of Mary, and a View of Ourselves Through the Rosary (Part III)

2006-08-01T05:38:00.000+01:00

I know some of you reading this would never consider praying a rosary. I also know that many of you did not read the first two parts of my three part series
Maturing in a View of Jesus, a View of Mary, and a View of Ourselves Through the Rosary. Even if you fall into both of these categories, I recommend reading Part III in this series: Maturing in a View of Ourselves, the Humble Servants of God.

My hope is that if nothing else, you can learn something about prayer itself. And as always, post a comment so I can learn something from you in return.

Click here for the entire Three Part Series

The Lion, The Witch, and The Wardrobe: A Theological Perspective on the Movie

2006-07-13T00:17:00.001+01:00

I had the pleasure of speaking to the Diocese of Raleigh's Spirits and Wisdom Group last night. (The group is very similar to Theology on Tap found in other dioceses.) I spoke on the movie The Chronicles of Narnia: The Lion, The Witch, and The Wardrobe, from a theological perspective. Though I did not initially believe that the topic I was asked to present would be particularly catechetically fruitful, this turned out to be incorrect: I found that I was able to work in many theological ideas from C.S. Lewis' other books.

For those of you that have seen the movie, I have posted my speaking slides here. While the speaker notes aren't present, I am hoping the slides alone may be able to provide some insight for you into the theological undertones in the movie.

Among the topics addressed in the movie:

Jesus as Aslan (who is not a tame, grandfatherly lion)
The White Witch (Satan) and other characters in The Lion, the Witch, and the Wardrobe
Lewis' Tao, Narnia's Deep Magic, and St. Thomas Aquinas' Natural Law (are equivalent)
Why pain, winter, and war exist in Narnia
Concepts from Lewis' other works in Narnia (e.g. The Abolition of Man, Mere Christianity, and The Problem of Pain)
Short biography of C.S. Lewis

Enjoy and let me know if you find anything helpful!

Maturing in a View of Jesus, a View of Mary, and a View of Ourselves Through the Rosary (Part II)

2006-06-14T23:49:00.000+01:00

I hope you can mature in your faith through the rosary.

Here is Part II of my three part series which I call

Maturing in a View of Jesus, a View of Mary, and a View of Ourselves Through the Rosary:

Part II: Maturing in a View of Jesus, the Son of God

Click here for the entire Three Part Series

New Bishop's Motto: "Walk Humbly with God"

2006-06-13T17:27:00.000+01:00

Bishop Michael F. Burbidge, 48, has been named the new bishop of the Diocese of Raleigh.

His motto is "walk humbly with God," words we should all aim to live by.

Please pray for this man who will be installed as Bishop of Raleigh on August 4, 2006.

Non-canonical "Gospels"

2006-05-17T20:51:00.000+01:00

One of my readers asked a good question about the "forbidden gospels", so here are some quick, not completely thought-out comments on this subject:

1) They're technically called "non-canonical." That is, they're not part of the canonical Bible which includes 27 New Testament books including the four canonical gospels: Matthew, Mark, Luke, and John.

2) There are reasons why the non-canonical gospels are clearly false or minimally have false elements in them. These reasons can be very confusing to someone who doesn't understand the context of the time, of the writers, and of the books' purposes for existing. The reasons are hard to explain to beginners (and I'm a beginner myself here), but essentially you have to realize two very important facts:
A) Oral tradition was more important than written tradition at the time and treated differently than you or I might expect. Specifically, there wasn't a huge desire that things be completely accurate in writing.
B) There were several "Christian" groups in the first/second century, and each had their own agendas (more-or-less). As an easy example, some wanted to show that Jesus was either only a man, only divine, possessed by a spirit, 50% man /50% divine, or 100% man / 100% divine.
As a specific example of one group (or better stated, several groups), there were people called Gnostics. Many Gnostics believed that they had special "gnosis" (thus their name) or "knowledge" that was passed to them by Jesus and would help them escape the material/evil world. This "gnosis" was to be kept secret, unlike our current Christian idea of passing on the gospel. They often worshipped in Christian congregations with other non-Gnostics (but would not let these other Christians know they were Gnostic). Some Gnostics believed that Yahweh (the Jewish God of the Old Testament that we now call "The Father" or "The Creator") was essentially an evil god who created the material world and that all material is therefore evil. They basically believed the Christ took control of Jesus' body (to the point that they literally believed jesus was more or less a robot for the christ) so that Jesus could pass on the special gnosis required to escape the material world to get to the spiritual realm. They believed the Christ was a spiritual being who basically possessed Jesus then left him to die on the cross.

I am not kidding or exaggerating here. I hope this provides some understanding as to why this stuff is so complex, because the Gnostics weren't the only "other" Christian group. If you want examples of Gnosticism, they are fairly easy to see in both the non-canonical gospels of Thomas and Peter, for example. At the same time, I strongly recommend you don't read this stuff unless you fully understand who wrote them and why, because as I said, the context and purposes for their existence can be very confusing.

3) A more modern example is easy to point to with the Da Vinci Code. I did read this book to see what the hoopla was all about. Again, I don't recommend reading it or any of the above books if you don't have a good grasp on why they were written. For example: Da Vinci Code was written and made into a movie--why? To make money. The Gospel of Thomas was written --why? To pass forth secret "gnosis" to escape the material world.
There are many reasons to take Da Vinci as "gospel," when in fact it's just fiction. The most obvious thought I have about it is that the book itself says that Da Vinci basically hated the Church and lived in the 14-17th Century. So, are we to be surprised that he tried to bite his thumb at the Church with his little practical jokes? I say not. Further, are we to throw away literally centuries worth of tradition because of these jokes? I say not. Are we to say that his version of the Last Supper supercedes what was written in the first or second century (ie. much, much sooner to Jesus' time) by second or third generation Christians (with the apostles being the "first generation")? Again, I say this defies any sort of logic.

4) All of the non-canonical gospels that I've read or looked into were written later than the canonical gospels.

5) There are a ton of theories on how the gospels derived from each other, but the one I studied in my New Testament class (and the one I right-or-wrong currently subscribe to) is essentially:

a) All four canonical gospels were anonymous. That is, we don't know if the authors were really named Matthew, Mark, Luke, and John for sure, but we use those names for the authors by tradition and because there are reasons to believe they may be correct. One reason we don't know for sure is--again--largely because the written tradition in the first century and second century was very, very different from now.
b) Mark was written first.
c) Somewhere before the rest of the canonical gospels were written, three other "sources" came about. they have not ever been "found" in pure form, but there are reasons to believe they existed. they are called:
1. "Q" from the German word "quelle" which in English means "source." "Q" is definitely believed to have existed, and I've even read of it in Catholic bibles. Q is believed to have been a source or book of only Jesus' sayings (similar to the non-canonical Gospel of Thomas, but much earlier and without all of the Gnostic undertones. In other words, Q is seemingly more likely to have been authentic sayings of Jesus.
2. "M" as in a source that fed into Matthew. Some people believe that M may have just been oral in nature and not written.
3. "L" as in a source that fed into Luke. Again, some people believe that L may have just been oral in nature and not written.
d) Matthew and Luke wrote their versions of the gospel after Mark but before John. Both of them used Mark's version and "Q." (In fact, the reason some experts believe in the existence of Q is that there are matching passages in both Matthew and Luke with literally the same exact wording. Many experts believed Matthew and Luke basically cut/paste Q into their gospels.) In addition, Luke used "L" and Matthew used "M."
e) John was written more-or-less separately from the other three "Synoptic" gospels. In other words, although John was written after Mark, Matthew, and Luke, there is no solid evidence John used the other three gospels. Further, 90% of what's in John isn't in Maark, Matthew, or Luke.
f) Just like the various groups of Christians focused on making different points theologically, each of the four canoncial gospels have their own focuses as well. (I'll save that for another time though.)

Hope that helps. I hope to clean this up at some point (when I have some time to do a more thorough job).

Maturing in a View of Jesus, a View of Mary, and a View of Ourselves Through the Rosary (Part I)

2006-05-16T17:03:00.000+01:00

Hope everyone's Mother's Day was great! Mine was and it inspired me to write about Jesus' mother Mary. In fact, I am putting together a three part series I call
Maturing in a View of Jesus, a View of Mary, and a View of Ourselves Through the Rosary. Today, I put forth the first part in this series:

Part I: Maturing in a View of Mary, the Mother of God

Click here for the entire Three Part Series

Happy Easter!

2006-04-17T14:13:00.000+01:00

I spent the weekend with my parents. Hope everyone had a great Easter!
Three cheers for Christ overcoming death in his Resurrection!

The Overlooked Centurion: An Important Lesson Regarding Jesus' Love and a Gauge of Our Own

2006-04-17T06:01:00.002+01:00

At Mass yesterday, listening to the Passion was--as always--truly moving. But this year, listening to the Passion was different, as my focus was strangely on the Roman soldier I call The Overlooked Centurion. I could not get this man out of my head last night (nor the lesson surrounding him), to the point that instead of going to bed, I ended up pulling an all-nighter to tell you about him.

Why couldn't this wait until tomorrow (ie. until today)? Because this is Holy Week. You and I both need to make a push this week to understand Jesus and to understand ourselves, and (believe it or not) the overlooked centurion helps us do both!

Easter Sunday and Easter Vigil Liturgy

2006-04-16T00:56:00.000+01:00

The following excerpt is from the section entitled "Easter Sunday of the Lord's Resurrection (#77-108)." It includes liturgical comments for both Easter Sunday and the Easter Vigil. These are the follow-on sections to the other Holy Week Liturgy sections I sent earlier this week. These sections are from a circular letter (Prot. N. 120/88) published by the Congregation for Divine Worship on Saturday, 20 February 1988. Click here for the entire text of the circular letter.

VII. EASTER SUNDAY OF THE LORD'S RESURRECTION

A. The Easter Vigil

77. According to a most ancient tradition, this night is "one of vigil for the Lord", (79) and the Vigil celebrated during it, to commemorate that holy night when the Lord rose from the dead, is regarded as the "mother of all holy vigils". (80) For in that night the Church keeps vigil, waiting for the resurrection of the Lord, and celebrates the sacraments of Christian initiation. (81)

1. The meaning of the nocturnal character of the Easter Vigil

78. "The entire celebration of the Easter Vigil takes place at night. It should not begin before nightfall; it should end before daybreak on Sunday". (82) This rule is to be taken according to its strictest sense. Reprehensible are those abuses and practices which have crept in in many places in violation of this ruling, whereby the Easter Vigil is celebrated at the time of day that it is customary to celebrate anticipated Sunday Masses. (83)

Those reasons which have been advanced in some quarters for the anticipation of the Easter Vigil, such as lack of public order, are not put forward in connection with Christmas night, nor other gatherings of various kinds.

79. The Passover Vigil, in which the Hebrews kept watch for the Lord's passover which was to free them from slavery to Pharaoh, was an annual commemoration. It prefigured the true Pasch of Christ that was to come, the night that is of true liberation, in which "destroying the bonds of death, Christ rose as victor from the depths". (84)

80. From the very outset the Church has celebrated that annual Pasch, which is the solemnity of solemnities, above all by means of a night vigil. For the resurrection of Christ is the foundation of our faith and hope, and through Baptism and Confirmation we are inserted into the paschal mystery of Christ, dying, buried, and raised with him, and with him we shall also reign. (85)

The full meaning of this Vigil is a waiting for the coming of the Lord. (86)

2. The structure of the Easter Vigil and the significance of its different elements and parts

81. The, order of the Easter Vigil is so arranged that after the service of light and the Easter Proclamation, (which is the first part of the Vigil), Holy Church meditates on the wonderful works which the Lord God wrought for his people from the earliest times, (the second part or Liturgy of the Word), to the moment when, together with those new members reborn in Baptism (third part), she is called to the table prepared by the Lord for his Church, the commemoration of his death and resurrection, until he comes (fourth part). (87)

This liturgical order must not be changed by anyone on his own initiative.

82. The first part consists of symbolic acts and gestures, which require that they be performed in all their fullness and nobility, so that their meaning, as explained by the introductory words of the celebrant and the liturgical prayers, may be truly understood by the faithful.

In so far as possible, a suitable place should be prepared outside the church for the blessing of the new fire, whose flames should be such that they genuinely dispel the darkness and light up the night.

The paschal candle should be prepared, which for effective symbolism must be made of wax, never be artificial, be renewed each year, be only one in number, and be of sufficiently large size, so that it may evoke the truth that Christ is the light of the world. It is blessed with the signs and words prescribed in the Missal or by the conference of bishops. (88)

83. The procession, by which the people enter the church, should be led by the light of the paschal candle alone. Just as the children of Israel were guided at night by a pillar of fire, so similarly Christians follow the risen Christ. There is no reason why to each response "Thanks be to God" there should not be added some acclamation in honour of Christ.

The light from the paschal candle should be gradually passed to the candles which it is fitting that all present should hold in their hands, the electric lighting being switched off.

84. The deacon makes the Easter Proclamation, which tells by means of a great poetic text the whole Easter mystery placed in the context of the economy of salvation. In case of necessity, where there is no deacon, and the celebrating priest is unable to sing it, a cantor may do so. The bishops' conferences may adapt this proclamation by inserting into it acclamations from the people. (89)

85. The readings from Sacred Scripture constitute the second part of the Vigil. They give an account of the outstanding deeds of the history of salvation, which the faithful are helped to meditate calmly upon by the singing of the responsorial psalm, by a silent pause, and by the celebrant's prayer.

The restored "Order" of the Vigil has seven readings from the Old Testament chosen from the Law and the Prophets, which are generally in use according to the most ancient tradition of East and West, and two readings from the New Testament, namely, from the Apostle and from the Gospel. Thus the Church, "beginning with Moses and all the Prophets" explains Christ's paschal mystery. (90) Consequently wherever this is possible, all the readings should be read in order that the character of the Easter Vigil, which demands the time necessary, be respected at all costs.

Where, however, pastoral conditions require that the number of readings be reduced, there should be at least three readings from the Old Testament, taken from the Law and the Prophets; and the reading from Exodus chapter 14 with its canticle must never be omitted. (91)

86. The typological import of the Old Testament texts is rooted in the New, and is made plain by the prayer pronounced by the celebrating priest after each reading; but it will also be helpful to introduce the people to the meaning of each reading by means of a brief introduction. This introduction may be given by the priest. himself or by a deacon.

National or diocesan liturgical commissions will prepare aids for pastors.

Each reading is followed by the singing of a psalm, to which the people respond.

Melodies should be provided for these responses which are capable of promoting the people's participation and devotion. (92) Great care is to be taken that trivial songs do not take the place of the psalms.

87. After the readings from the Old Testament, the hymn "Gloria in excelsis" is sung, the bells are rung in accordance with local custom, the collect is recited, and the celebration moves on to the readings from the New Testament. There is read an exhortation from the Apostle on Baptism as an insertion into Christ's paschal mystery.

Then all stand and the priest intones the "Alleluia" three times, each time raising the pitch. The people repeat it after him. (93) If it is necessary, the psalmist or cantor may sing the "Alleluia", which the people then take up as an acclamation to be interspersed between the verses of psalm 117, which is so often cited by the Apostles in their Easter preaching (94). Finally the Resurrection of the Lord is proclaimed from the Gospel as the high point of the whole Liturgy of the Word. After the Gospel a homily is to be given, no matter how brief.

88. The third part of the Vigil is the baptismal liturgy. Christ's passover and ours is now celebrated. This is given full expression in those churches which have a baptismal font, and more so when the Christian initiation of adults is held, or at least the Baptism of infants. (95) Even if there are no candidates for Baptism, the blessing of baptismal water should still take place in parish churches. If this blessing does not take place at the baptismal font but in the sanctuary, baptismal water should be carried afterwards to the baptistery there to be kept throughout the whole of paschal time. (96) Where there are neither candidates for Baptism nor any need to bless the font, Baptism should be commemorated by blessing of water destined for sprinkling upon the people. (97)

89. Next follows the renewal of baptismal promises, introduced by some words on the part of the celebrating priest. The faithful reply to the questions put to them, standing and holding lighted candles in their hands. They are then sprinkled with water; in this way the gestures and words recall to them the Baptism they have received. The celebrating priest passes through the main part of the church and sprinkles the people while all sing the antiphon "Vidi aquam" or another suitable song of a baptismal character. (98)

90. The celebration of the Eucharist forms the fourth part of the Vigil and marks its high point, for it is in the fullest sense the Easter Sacrament, that is to say, the commemoration of the sacrifice of the Cross and the presence of the risen Christ, the completion of Christian initiation, and the foretaste of the eternal pasch.

91. Great care should be taken that this Eucharistic Liturgy is not celebrated in haste; indeed, all the rites and words must be given their full force: the general intercessions in which for the first time the neophytes now as members of the faithful exercise their priesthood; (99) the procession at the offertory in which the neophytes, if there are any, take part; the first, second or third Eucharistic Prayer, preferably sung, with their proper embolisms; (100) and finally Eucharistic Communion, as the moment of full participation in the mystery that is being celebrated. It is appropriate that at Communion there be sung psalm 117 with the antiphon "Pascha nostrum", or psalm 33 with the antiphon "Alleluia, alleluia, alleluia", or some other song of Easter exultation.

92. It is fitting that in the Communion of the Easter Vigil full expression be given to the symbolism of the Eucharist, namely, by consuming the Eucharist under the species of both bread and wine. The local ordinaries will consider the appropriateness of such a concession and the relevant circumstances. (101)

3. Some pastoral considerations

93. The Easter Vigil Liturgy should be celebrated in such a way as to offer to the Christian people the riches of the prayers and rites. It is therefore important that authenticity be respected, that the participation of the faithful be promoted, and that the celebration should not take place without servers, readers and choir exercising their roles.

94. It would be desirable if on occasion provision were made for several communities to assemble in one church, wherever their proximity one to another or small numbers mean that a full and festive celebration could not otherwise take place.

The celebration of the Easter Vigil for special groups is not to be encouraged, since above all in this Vigil the faithful should come together as one and should experience a sense of ecclesial community.

The faithful who are absent from their parish on vacation, should be urged to participate in the liturgical celebration in the place where they happen to be.

95. In announcements concerning the Easter Vigil care should be taken not to present it as the concluding period of Holy Saturday, but rather it should be stressed that the Easter Vigil is celebrated "during Easter night", and that it is one single act of worship. Pastors should be advised that in giving catechesis to the people they should be taught to participate in the Vigil in its entirety. (102)

96. For a better celebration of the Easter Vigil, it is necessary that pastors themselves have an ever deeper knowledge of both text and rites, so as to give a proper mystagogical catechesis to the people.

B. Easter Day

97. Mass is to be celebrated on Easter Day with great solemnity. It is appropriate that the penitential rite on this day take the form of a sprinkling with water blessed at the Vigil, during which the antiphon "Vidi aquam", or some other song of baptismal character should be sung. The stoups at the entrance to the church should also be filled with the same water.

98. The tradition of celebrating baptismal Vespers on Easter Day with the singing of psalms during the procession to the font should be maintained where it is still in force, and as appropriate restored. (103)

99. The paschal candle has its proper place either by the ambo or by the altar and should be lit at least in all the more solemn liturgical celebrations of the season until Pentecost Sunday, whether at Mass, or at Morning and Evening Prayer. After the Easter season the candle should be kept with honour in the baptistery, so that in the celebration of Baptism the candles of the baptized may be lit from it. In the celebration of funerals the paschal candle should be placed near the coffin to indicate that the death of a Christian is his own passover. The paschal candle should not otherwise be lit nor placed in the sanctuary outside the Easter season. (104)

100. The celebration of Easter is prolonged throughout the Easter season. The fifty days from Easter Sunday to Pentecost Sunday are celebrated as one feast day, the "great Sunday". (105)

101. The Sundays of this season are regarded as Sundays of Easter, and so termed, and they have precedence over all feasts of the Lord and over all solemnities. Solemnities that fall on one of these Sundays are anticipated on the Saturday. (106) Celebrations in honour of the Blessed Virgin Mary or the saints which fall during the week, may not be transferred to one of these Sundays. (107)

102. For adults who have received Christian initiation during the Easter Vigil the whole of this period is given over to mystagogical catechesis. Therefore, wherever there are neophytes, the prescriptions of the Ordo initiationis Christianae adultorum, no. 37-40 and 235-239 should be observed. Intercession should be made in the Eucharistic Prayer for the newly baptized throughout the Easter octave in all places.

103. Throughout the Easter season the neophytes should be assigned their own special place among the faithful. All neophytes should endeavour to participate at Mass along with their godparents. In the homily and, according to local circumstances, in the general intercessions mention should be made of them. Some celebration should be held to conclude the period of mystagogical catechesis on or about Pentecost Sunday, depending upon local custom. (108) It is also appropriate that children receive their first Communion on one or other of the Sundays of Easter.

104. During Easter time, pastors should instruct the faithful who have been already initiated into the Eucharist on the meaning of the Church's precept concerning the reception of Holy Communion during this period. (109) It is highly recommended that Communion be brought to the sick also, especially during the Easter octave.

105. Where there is the custom of blessing houses in celebration of the Resurrection, this blessing is to be imparted after the Solemnity of Easter, and not before, by the parish priest, or other priests or deacons delegated by him. This is an opportunity for exercising a pastoral ministry. (110) The parish priest should go to each house for the purpose of undertaking a pastoral visitation of each family. There he will speak with the residents, spend a few moments with them in prayer, using texts to be found in the book De Benedictionibus. (111) In larger cities consideration should be given to the gathering of several families for a common celebration of the blessing for all.

106. According to the differing circumstances of places and peoples, there are found a number of popular practices linked to celebrations of the Easter season, which in some instances attract greater numbers of the people than the sacred liturgy itself; these are not in any way to be undervalued, for they are often well adapted to the religious mentality of the faithful. Let episcopal conferences and local ordinaries therefore see to it that practices of this kind which seem to nourish popular piety, be harmonized in the best way possible with the sacred liturgy, be imbued more distinctly with the spirit of the liturgy, in some way derived from it, and lead the people to it. (112)

107. This sacred period of fifty days concludes with Pentecost Sunday, when the gift of the Holy Spirit to the Apostles, the beginnings of the Church and the start of her mission to all tongues and peoples and nations are commemorated. (113)

Encouragement should be given to the prolonged celebration of Mass in the form of a Vigil, whose character is not baptismal as in the Easter Vigil, but is one of urgent prayer, after the example of the Apostles and disciples, who persevered together in prayer with Mary, the Mother of Jesus, as they awaited the Holy Spirit. (114)

108. "It is proper to the Paschal festivity that the whole Church rejoice at the forgiveness of sins, which is not only for those who are reborn in Holy Baptism, but also for those who have long been numbered among the adopted children". (115) By means of a more intensive pastoral care and a deeper spiritual effort, all who celebrate the Easter feasts will by the Lord's grace experience their effect in their daily lives. (116)

Holy Saturday Liturgy (not Easter Vigil)

2006-04-15T07:14:00.000+01:00

The following excerpt is from the section entitled "Holy Saturday (#73-76)." These are the follow-on sections to the other Holy Week Liturgy sections I sent earlier this week. These sections are from a circular letter (Prot. N. 120/88) published by the Congregation for Divine Worship on Saturday, 20 February 1988. I intend to send the Easter section (which will include the Easter Vigil) soon. Click here for the entire text of the circular letter.

VI. HOLY SATURDAY

73. On Holy Saturday the Church is as it were at the Lord's tomb, meditating on his passion and death, and on his descent into hell, (75) and awaiting his resurrection with prayer and fasting. It is highly recommended that on this day the Office of Readings . and Morning Prayer be celebrated with the participation of the people (cf. n. 40). (76) Where this cannot be done, there should be some celebration of the Word of God, or some act of devotion suited to the mystery celebrated on this day.

74. The image of Christ crucified or lying in the tomb, or the descent into hell, which mystery Holy Saturday recalls, as also an image of the Sorrowful Virgin Mary can be placed in the church for the veneration of the faithful.

75. On this day the Church abstains strictly from the celebration of the Sacrifice of the Mass. (77) Holy Communion may be given only in the form of Viaticum. The celebration of marriages is forbidden, as also the celebration of other sacraments, except those of Penance and the Anointing of the Sick.

76. The faithful are to be instructed on the special character of Holy Saturday. (78) Festive customs and traditions associated with this day on account of the former practice of anticipating the celebration of Easter on Holy Saturday should be reserved for Easter night and the day that follows.

Good Friday Liturgy

2006-04-14T19:01:00.000+01:00

The following excerpt is from the section entitled "Good Friday (#58-72)." These are the follow-on sections to the "Holy Week," "Easter Triduum in General," and "Holy Thursday" sections I sent earlier this week. These sections are from a circular letter (Prot. N. 120/88) published by the Congregation for Divine Worship on Saturday, 20 February 1988. I intend to send the Holy Saturday section soon. Click here for the entire text of the circular letter.

V. GOOD FRIDAY

58. On this clay, when "Christ our passover was sacrificed", (63) the Church meditates on the Passion of her Lord end Spouse, venerates the Cross, commemorates her origin from the side of Christ on the Cross, and intercedes for the salvation of the whole world.

59. On this day, in accordance with ancient tradition, the Church does not celebrate the Eucharist; Holy Communion is distributed to the faithful during the celebration of the Lord's Passion alone, though it may be brought at any time of the day to the sick who cannot take part in the celebration. (64)

60. Good Friday is a day of penance to be observed as of obligation in the whole Church, and indeed through abstinence and fasting. (65)

61. All celebration of the sacraments on this day is strictly prohibited, except for the Sacraments of Penance and Anointing of the Sick. (66) Funerals are to be celebrated without singing, music, or the tolling of bells.

62. It is recommended that on this day the Office of Readings and Morning Prayer be celebrated with the participation of the people in the churches (cf. n. 40).

63. The celebration of the Lord's Passion is to take place in the afternoon, at about three o'clock. The time will be chosen as shall seem most appropriate for pastoral reasons in order to allow the people to assemble more easily, for example, shortly after midday, or in the late evening, however not later than nine o'clock. (67)

64. The order for the celebration of the Lord's Passion (the Liturgy of the Word, the veneration of the Cross, and Holy Communion), that stems from an ancient tradition of the Church, should be observed faithfully and religiously, and may not be changed by anyone on his own initiative.

65. The priest and ministers proceed to the altar in silence, and without any singing. If any words of introduction are to be said, they should be pronounced before the ministers enter.

The priest and ministers make a reverence to the altar prostrating themselves. This act of prostration, which is proper to the rite of the day, should be strictly observed, for it signifies both the abasement of "earthly man", (68) and also the grief and sorrow of the Church.

The faithful for their part, as the ministers enter, should be standing, and thereafter should kneel in silent prayer.

66. The readings are to be read in their it entirety. The responsorial psalm and the chant. before the Gospel are to he sung in the usual manner. The narrative of the Lord's Passion according to John is sung or read in the way prescribed for the previous Sunday (cf. n. 3a). After the reading of the Passion, a homily should he given, at the end of which the faithful may be invited to spend a short time in meditation. (69)

67. The general intercessions are to follow this wording and form handed down by ancient tradition, maintaining the full range of intentions, so as to signify clearly the universal effect of the Passion of Christ, who hung on the Cross for the salvation of the whole world. In case of grave public necessity the local Ordinary may permit or prescribe the adding of special intentions. (70)

In this event it is permitted to the priest to select from the prayers of the Missal those more appropriate to local circumstances, in such a way however that the series follows the rule for general intercessions. (71)

68. For the veneration of the Cross, let a cross be used that is of appropriate size and beauty, and let one or other of the forms for this rite as found in the Roman Missal be followed. The rite should be carried out with the splendour worthy of the mystery of our salvation: both the invitation pronounced at the unveiling of the Cross, and the people's response should be made in song, and a period of respectful silence is to be observed after each act of veneration, the celebrant standing and holding the raised Cross.

69. The Cross is to be presented to each of the faithful individually for their veneration, since the personal veneration of the Cross is a most important feature in this celebration, and only when necessitated by the large numbers of faithful present should the rite of veneration be made simultaneously by all present. (72)

Only one Cross should be used for the veneration, as this contributes to the full symbolism of the rite. During the veneration of the Cross the antiphons, "Reproaches", and hymns should be sung, so that the history of salvation be commemorated through song. (73) Other appropriate songs may also be sung (cf. n. 42).

70. The priest sings the invitation to the Lord's Prayer, which is then sung by all. The sign of peace is not exchanged. The Communion rite is as described in the Missal.

During the distribution of Communion, psalm 21, or another suitable song may sung. When Communion has been distributed the pyx is taken to a place prepared for it outside of the church.

71. After the celebration, the altar is stripped, the Cross remaining, however, with four candles. An appropriate place (for example the chapel of repose used for reservation of the Eucharist on Holy Thursday) can be prepared within the church, and there the Lord's Cross is placed so that the faithful may venerate and kiss it, and spend some time in meditation.

72. Devotions, such as the Way of the Cross, processions of the Passion, and commemorations of the sorrows of the Blessed Virgin Mary are not, for pastoral reasons, to be neglected. The texts and songs used, however, should be adapted to the spirit of the liturgy of this day. Such devotions should be assigned to a time of day that makes it quite clear that the liturgical celebration by its very nature far surpasses them in importance. (74)

Easter Triduum (in General) and Holy Thursday Liturgy

2006-04-13T05:01:00.000+01:00

The following excerpt is from the sections entitled "The Easter Triduum in General (#38-43)" and "Holy Thursday Evening Mass of the Lord's Supper (#44-57)." These are the follow-on sections to the "Holy Week" section I sent earlier this week. These sections are from a circular letter (Prot. N. 120/88) published by the Congregation for Divine Worship on Saturday, 20 February 1988. I intend to send the Good Friday section tomorrow. Click here for the entire text of the circular letter.

III. THE EASTER TRIDUUM IN GENERAL

38. The greatest mysteries of the Redemption are celebrated yearly by
the Church beginning with the evening Mass of the Lord's Supper on Holy
Thursday until Vespers of Easter Sunday. This time is called "the triduum
of the crucified, buried and risen"; (42) it is also called the "Easter
Triduum" because during it is celebrated the Paschal mystery, that is, the
passing of the Lord from this world to his Father. The Church by the
celebration of this mystery, through liturgical signs and sacramentals, is
united to Christ, her Spouse, in intimate communion.

39. The Easter fast is sacred on the first two clays of the Triduum, in
which according to ancient tradition the Church fasts "because the Spouse
has been taken away". (43) Good Friday is a day of fasting and abstinence;
it is also recommended that holy Saturday be so observed, so that the
Church, with uplifted and welcoming heart, be ready to celebrate the joys
of the Sunday of the Resurrection. (44)

40. It is recommended that there be a communal celebration of the
Office of Readings and Morning Prayer on Good Friday and Holy Saturday. It
is fitting that the bishop should celebrate the Office in the cathedral,
with as far as possible the participation of the clergy and people. (45)

This Office, formerly called "Tenebrae", held a special place in the
devotion of the faithful, as they meditated upon the passion, death and
burial of the Lord, while awaiting the announcement of the Resurrection.

41. For the celebration of the Easter Triduum it is necessary that
there should be a sufficient number of ministers and assistants who should
be prepared so that they know what their role is in the celebration.
Pastors must ensure that the meaning of each part of the celebration be
explained to the faithful so that. they may participate more fully and
fruitfully.

42. The chants of the people and also of the ministers and the
celebrating priest are of special importance in the celebration of Holy
Week and particularly of the Easter Triduum, because they add to the
solemnity of these days, and also because the texts are more effective
when sung.

The episcopal conferences are asked, unless provision has already been
made, to provide music for those parts which should always be sung,
namely:

a) The general intercessions of Good Friday; the deacon's invitation
and the acclamation of the people;

b) chants for the showing and veneration of the cross;

c) the acclamations during the procession with the paschal candle and
the Easter proclamation, the responsorial "Alleluia", the Litany of the
Saints, and the acclamation after the blessing of water.

Since the purpose of sung texts is also to facilitate the participation
of the faithful they should not be lightly omitted; such texts should be
set to music. If the text for use in the liturgy has not yet been set to
music, it is possible as a temporary measure to select other similar texts
which are set to music. It is, however, fitting that there should be a
collection of texts set to music for these celebrations, paying special
attention to:

a) chants for the blessing and procession of palms, and for the
entrance into church;

b) chants to accompany the procession with the gifts on Holy Thursday
in the evening Mass of the Lord's Supper, and hymns to accompany the
procession of the Blessed Sacrament to the place of repose;

d) the responsorial psalms at the Easter Vigil, and chants to accompany
the sprinkling with blessed water.

Music should be provided for the Passion narrative, the Easter
proclamation, and the blessing of baptismal water; obviously the melodies
should be of a simple nature in order to facilitate their use.

In larger churches where the resources permit, a more ample use should
be made of the Church's musical heritage, both ancient and modern, always
ensuring that this does not impede the active participation of the
faithful.

43. It is fitting that small religious communities, both clerical and
lay, and other lay groups should participate in the celebration of the
Easter Triduum in neighbouring principal churches. (46)

Similarly where the number of participants and ministers is so small
that the celebrations of the Easter Triduum cannot be carried out with the
requisite solemnity, such groups of the faithful should assemble in a
larger church.

Also where there, are small parishes with only one priest it is
recommended that such parishes should assemble, as far as possible, in a
principal church and there participate in the celebrations.

On account of the needs of the faithful, where a pastor has the
responsibility for two or more parishes, in which the faithful assemble in
large numbers and where the celebrations can be carried out with the
requisite care and solemnity, the celebrations of the Easter Triduum may
be repeated in accord with the given norms. (47)

So that seminary students "might live fully Christ's paschal mystery,
and thus be able to teach those who will be committed to their care", (48)
they should be given a thorough and comprehensive liturgical formation. It
is important that during their formative years in the seminary, they
should experience fruitfully the solemn Easter celebrations, especially
those over which the bishop presides. (49)

IV. HOLY THURSDAY EVENING MASS OF THE LORD'S SUPPER

44. With the celebration of Mass on the evening of Holy Thursday "the
Church begins the Easter Triduum, and recalls the Last Supper, in which
the Lord Jesus, on the night he was betrayed, loving unto the end his own
who were in the world, he offered to the Father his Body and Blood under
the species of bread and wine and gave them to the Apostles as spiritual
nourishment, and he commanded them and their successors in the priesthood
to perpetuate this offering". (50)

45. Careful attention should be given to the mysteries which are
commemorated in this Mass: the institution of the Eucharist, the
institution of the priesthood, and Christ's command of brotherly love; the
homily should explain these points.

46. The Mass of the Lord's Supper is celebrated in the evening, at a
time that is more convenient for the full participation of the whole local
community. All priests may concelebrate, even if on this day they have
already concelebrated the Chrism Mass or if, for the good of the faithful,
they must celebrate another Mass. (51)

47. Where pastoral considerations require it, the local ordinary may
permit another Mass to be celebrated in churches and oratories in the
evening, and in the case of true necessity, even in the morning, but only
for those faithful who cannot otherwise participate in the evening Mass.
Care should nevertheless be taken to ensure that celebrations of this kind
do not take place for the benefit of private persons or of small groups,
and that they are not to the detriment of the main Mass.

According to the ancient tradition of the Church all Masses without the
participation of the people are forbidden on this day. (52)

48. The tabernacle should be completely empty before the celebration.
(53) Hosts for the Communion of the faithful should be consecrated during
that celebration. (54) A sufficient amount of bread should be consecrated
to provide also for Communion on the following day.

49. For the reservation of the Blessed Sacrament, a place should be
prepared and adorned in such a way as to be conducive to prayer and
meditation; that sobriety appropriate to the liturgy of these days is
enjoined, to the avoidance or suppression of all abuses. (55)

When the tabernacle is located in a chapel separated from the central
part of the church, it is appropriate to prepare there the place of repose
and adoration.

50. During the singing of the hymn "Gloria in excelsis" In accordance
with local custom, the bells may be rung, and should thereafter remain
silent until the "Gloria in excelsis" of the Easter Vigil, unless the
conference of bishops or the local ordinary, for a suitable reason, has
decided otherwise. (56) During this same period the organ and other
musical instruments may be used only for the purpose of supporting the
singing. (57)

51. The washing of the feet of chosen men which, according to
tradition, is performed on this day, represents the service and charity of
Christ, who came "not to be served, but to serve". (58) This tradition
should be maintained, and its proper significance explained.

52. Gifts for the poor, especially those collected during Lent as the
fruit of penance, may be presented in the offertory procession, while the
people sing "Ubi caritas est vera". (59)

53. It is more appropriate that the Eucharist be borne directly from
the altar by the deacons or acolytes, or extraordinary ministers at the
moment of Communion, for the sick and infirm who must communicate at home,
so that in this way they may be more closely united to the celebrating
Church.

54. After the postcommunion prayer, the procession forms, with the
crossbearer at its head. The Blessed Sacrament, accompanied by lighted
candles and incense, is carried through the church to the place of
reservation, to the singing of the hymn "Pange lingua" or some other
Eucharistic song. (60) This rite of transfer of the Blessed Sacrament may
not be carried out if the liturgy of the Lord's Passion will not be
celebrated in that same church on the following day. (61)

55. The Blessed Sacrament should be reserved in a closed tabernacle or
pyx. Under no circumstances may it be exposed in a monstrance.

The place where the tabernacle or pyx is situated must not be made to
resemble a tomb, and the expression "tomb" is to be avoided: for the
chapel of repose is not prepared so as to represent the "Lord's burial"
but for the custody of the Eucharistic Bread that will be distributed in
Communion on Good Friday.

56. The faithful should be encouraged after the Mass of the Lord's
Supper to spend a suitable period of time during the night in the church
in, adoration before the Blessed Sacrament that has been solemnly
reserved. Where appropriate, this prolonged eucharistic adoration may be
accompanied by the reading of some part of the Gospel of Saint John (ch.
13-17).

From midnight onwards, however, the adoration should be made without
external solemnity, for the day of the Lord's Passion has begun. (62)

57. After Mass the altar should be stripped. It is fitting that any
crosses in the church be covered with a red or purple veil, unless they
have already been veiled on the Saturday before the fifth Sunday of Lent.
Lamps should not be lit before the images of saints.

Palm Sunday: Starting Off Holy Week Right

2006-04-09T22:54:00.000+01:00

The Passion for Today's Mass: Long version according to Mark 14:1-15:47

The Passover and the Feast of Unleavened Bread
were to take place in two days time.
So the chief priests and the scribes were seeking a way to arrest him by treachery and put him to death.
They said, “Not during the festival,
for fear that there may be a riot among the people.”

When he was in Bethany reclining at table
in the house of Simon the leper,
a woman came with an alabaster jar of perfumed oil,
costly genuine spikenard.
She broke the alabaster jar and poured it on his head.
There were some who were indignant.
“Why has there been this waste of perfumed oil?
It could have been sold for more than three hundred days’ wages
and the money given to the poor.”
They were infuriated with her.
Jesus said, “Let her alone.
Why do you make trouble for her?
She has done a good thing for me.
The poor you will always have with you,
and whenever you wish you can do good to them,
but you will not always have me.
She has done what she could.
She has anticipated anointing my body for burial.
Amen, I say to you,
wherever the gospel is proclaimed to the whole world,
what she has done will be told in memory of her.”

Then Judas Iscariot, one of the Twelve,
went off to the chief priests to hand him over to them.
When they heard him they were pleased and promised to pay him money.
Then he looked for an opportunity to hand him over.

On the first day of the Feast of Unleavened Bread,
when they sacrificed the Passover lamb,
his disciples said to him,
“Where do you want us to go
and prepare for you to eat the Passover?”
He sent two of his disciples and said to them,
“Go into the city and a man will meet you,

carrying a jar of water.
Follow him.
Wherever he enters, say to the master of the house,
‘The Teacher says, “Where is my guest room
where I may eat the Passover with my disciples?”’
Then he will show you a large upper room furnished and ready.
Make the preparations for us there.”
The disciples then went off, entered the city,
and found it just as he had told them;
and they prepared the Passover.

When it was evening, he came with the Twelve.
And as they reclined at table and were eating, Jesus said,
“Amen, I say to you, one of you will betray me,
one who is eating with me.”
They began to be distressed and to say to him, one by one,
“Surely it is not I?”
He said to them,
“One of the Twelve, the one who dips with me into the dish.
For the Son of Man indeed goes, as it is written of him,
but woe to that man by whom the Son of Man is betrayed.
It would be better for that man if he had never been born.”

While they were eating,
he took bread, said the blessing,
broke it, and gave it to them, and said,
“Take it; this is my body.”
Then he took a cup, gave thanks, and gave it to them,
and they all drank from it.
He said to them,
“This is my blood of the covenant,
which will be shed for many.
Amen, I say to you,
I shall not drink again the fruit of the vine
until the day when I drink it new in the kingdom of God.”
Then, after singing a hymn,
they went out to the Mount of Olives.

Then Jesus said to them,
“All of you will have your faith shaken, for it is written:
I will strike the shepherd,
and the sheep will be dispersed.
But after I have been raised up,
I shall go before you to Galilee.”
Peter said to him,
“Even though all should have their faith shaken,
mine will not be.”
Then Jesus said to him,

“Amen, I say to you,
this very night before the cock crows twice
you will deny me three times.”
But he vehemently replied,
“Even though I should have to die with you,
I will not deny you.”
And they all spoke similarly.
Then they came to a place named Gethsemane,
and he said to his disciples,
Sit here while I pray.
He took with him Peter, James, and John,
and began to be troubled and distressed.
Then he said to them, “My soul is sorrowful even to death.
Remain here and keep watch.”
He advanced a little and fell to the ground and prayed
that if it were possible the hour might pass by him;
he said, “Abba, Father, all things are possible to you.
Take this cup away from me,
but not what I will but what you will.”
When he returned he found them asleep.
He said to Peter, “Simon, are you asleep?
Could you not keep watch for one hour?
Watch and pray that you may not undergo the test.
The spirit is willing but the flesh is weak.”
Withdrawing again, he prayed, saying the same thing.
Then he returned once more and found them asleep,
for they could not keep their eyes open
and did not know what to answer him.
He returned a third time and said to them,
“Are you still sleeping and taking your rest?
It is enough. The hour has come.
Behold, the Son of Man is to be handed over to sinners.
Get up, let us go.
See, my betrayer is at hand.”

Then, while he was still speaking,
Judas, one of the Twelve, arrived,
accompanied by a crowd with swords and clubs
who had come from the chief priests,
the scribes, and the elders.
His betrayer had arranged a signal with them, saying,
“The man I shall kiss is the one;
arrest him and lead him away securely.”
He came and immediately went over to him and said,
“Rabbi.” And he kissed him.
At this they laid hands on him and arrested him.
One of the bystanders drew his sword,
struck the high priest’s servant, and cut off his ear.
Jesus said to them in reply,

“Have you come out as against a robber,
with swords and clubs, to seize me?
Day after day I was with you teaching in the temple area,
yet you did not arrest me;
but that the Scriptures may be fulfilled.”
And they all left him and fled.
Now a young man followed him
wearing nothing but a linen cloth about his body.
They seized him,
but he left the cloth behind and ran off naked.

They led Jesus away to the high priest,
and all the chief priests and the elders and the scribes came together.
Peter followed him at a distance into the high priest’s courtyard
and was seated with the guards, warming himself at the fire.
The chief priests and the entire Sanhedrin
kept trying to obtain testimony against Jesus
in order to put him to death, but they found none.
Many gave false witness against him,
but their testimony did not agree.
Some took the stand and testified falsely against him,
alleging, “We heard him say,
‘I will destroy this temple made with hands
and within three days I will build another
not made with hands.’”
Even so their testimony did not agree.
The high priest rose before the assembly and questioned Jesus,
saying, “Have you no answer?
What are these men testifying against you?”
But he was silent and answered nothing.
Again the high priest asked him and said to him,
“Are you the Christ, the son of the Blessed One?”
Then Jesus answered, “I am;
and ‘you will see the Son of Man
seated at the right hand of the Power
and coming with the clouds of heaven.’”
At that the high priest tore his garments and said,
“What further need have we of witnesses?
You have heard the blasphemy.
What do you think?”
They all condemned him as deserving to die.
Some began to spit on him.
They blindfolded him and struck him and said to him, “Prophesy!”
And the guards greeted him with blows.

While Peter was below in the courtyard,
one of the high priest’s maids came along.
Seeing Peter warming himself,

she looked intently at him and said,
“You too were with the Nazarene, Jesus.”
But he denied it saying,
“I neither know nor understand what you are talking about.”
So he went out into the outer court.
Then the cock crowed.
The maid saw him and began again to say to the bystanders,
“This man is one of them.”
Once again he denied it.
A little later the bystanders said to Peter once more,
“Surely you are one of them; for you too are a Galilean.”
He began to curse and to swear,
“I do not know this man about whom you are talking.”
And immediately a cock crowed a second time.
Then Peter remembered the word that Jesus had said to him,
“Before the cock crows twice you will deny me three times.”
He broke down and wept.

As soon as morning came,
the chief priests with the elders and the scribes,
that is, the whole Sanhedrin held a council.
They bound Jesus, led him away, and handed him over to Pilate.
Pilate questioned him,
“Are you the king of the Jews?”
He said to him in reply, “You say so.”
The chief priests accused him of many things.
Again Pilate questioned him,
“Have you no answer?
See how many things they accuse you of.”
Jesus gave him no further answer, so that Pilate was amazed.

Now on the occasion of the feast he used to release to them
one prisoner whom they requested.
A man called Barabbas was then in prison
along with the rebels who had committed murder in a rebellion.
The crowd came forward and began to ask him
to do for them as he was accustomed.
Pilate answered,
“Do you want me to release to you the king of the Jews?”
For he knew that it was out of envy
that the chief priests had handed him over.
But the chief priests stirred up the crowd
to have him release Barabbas for them instead.
Pilate again said to them in reply,
“Then what do you want me to do
with the man you call the king of the Jews?”
They shouted again, “Crucify him.”
Pilate said to them, “Why? What evil has he done?”
They only shouted the louder, “Crucify him.”

So Pilate, wishing to satisfy the crowd,
released Barabbas to them and, after he had Jesus scourged,
handed him over to be crucified.

The soldiers led him away inside the palace,
that is, the praetorium, and assembled the whole cohort.
They clothed him in purple and,
weaving a crown of thorns, placed it on him.
They began to salute him with, “Hail, King of the Jews!”
and kept striking his head with a reed and spitting upon him.
They knelt before him in homage.
And when they had mocked him,
they stripped him of the purple cloak,
dressed him in his own clothes,
and led him out to crucify him.

They pressed into service a passer-by, Simon,
a Cyrenian, who was coming in from the country,
the father of Alexander and Rufus,
to carry his cross.

They brought him to the place of Golgotha
-- which is translated Place of the Skull --
They gave him wine drugged with myrrh,
but he did not take it.
Then they crucified him and divided his garments
by casting lots for them to see what each should take.
It was nine o’clock in the morning when they crucified him.
The inscription of the charge against him read,
“The King of the Jews.”
With him they crucified two revolutionaries,
one on his right and one on his left.
Those passing by reviled him,
shaking their heads and saying,
“Aha! You who would destroy the temple
and rebuild it in three days,
save yourself by coming down from the cross.”
Likewise the chief priests, with the scribes,
mocked him among themselves and said,
“He saved others; he cannot save himself.
Let the Christ, the King of Israel,
come down now from the cross
that we may see and believe.”
Those who were crucified with him also kept abusing him.

At noon darkness came over the whole land
until three in the afternoon.
And at three o’clock Jesus cried out in a loud voice,
“Eloi, Eloi, lema sabachthani?”

which is translated,
“My God, my God, why have you forsaken me?”
Some of the bystanders who heard it said,
“Look, he is calling Elijah.”
One of them ran, soaked a sponge with wine, put it on a reed
and gave it to him to drink saying,
“Wait, let us see if Elijah comes to take him down.”
Jesus gave a loud cry and breathed his last.

Here all kneel and pause for a short time.

The veil of the sanctuary was torn in two from top to bottom.
When the centurion who stood facing him
saw how he breathed his last he said,
“Truly this man was the Son of God!”

There were also women looking on from a distance.
Among them were Mary Magdalene,
Mary the mother of the younger James and of Joses, and Salome.
These women had followed him when he was in Galilee
and ministered to him.
There were also many other women
who had come up with him to Jerusalem.

When it was already evening,
since it was the day of preparation,
the day before the sabbath, Joseph of Arimathea,
a distinguished member of the council,
who was himself awaiting the kingdom of God,
came and courageously went to Pilate
and asked for the body of Jesus.
Pilate was amazed that he was already dead.
He summoned the centurion
and asked him if Jesus had already died.
And when he learned of it from the centurion,
he gave the body to Joseph.
Having bought a linen cloth, he took him down,
wrapped him in the linen cloth,
and laid him in a tomb that had been hewn out of the rock.
Then he rolled a stone against the entrance to the tomb.
Mary Magdalene and Mary the mother of Joses
watched where he was laid.

Holy Week Liturgy

2006-04-09T03:13:00.000+01:00

The following excerpt is the section entitled "Holy Week" (Secion II: #27-37) of a circular letter (Prot. N. 120/88) published by the Congregation for Divine Worship on Saturday, 20 February 1988. It deals primarily with the liturgical practices during the week. I will send the follow-on section regarding "The Easter Triduum in General" separately.

Click here for the entire text of the circular letter.

Holy Week

27. During Holy Week the Church celebrates the mysteries of salvation accomplished by Christ in the last days of his life on earth, beginning with his messianic entrance into Jerusalem.

The Lenten season lasts until the Thursday of this week. The Easter Triduum begins with the evening Mass of the Lord's Supper, is continued through Good Friday with the celebration of the Passion of the Lord and Holy Saturday, to reach its summit in the Easter Vigil, and concludes with Vespers of Easter Sunday.

"The days of Holy Week, from Monday to Thursday inclusive, have precedence over all other celebrations". (31)

It is not fitting that Baptisms and Confirmation be celebrated on these days.

a) Passion Sunday (Palm Sunday)

28. Holy Week begins on "Passion (or Palm) Sunday" which joins the foretelling of Christ's regal triumph and the proclamation of the Passion. The connection between both aspects of the paschal mystery should be shown and explained in the celebration and catechesis of this day. (32)

29. The commemoration of the entrance of the Lord into Jerusalem has, according to ancient custom, been celebrated with a solemn procession, in which the faithful in song and gesture imitate the Hebrew children who went to meet the Lord singing "Hosanna". (33)

The procession may take place only once, before the Mass which has the largest attendance, even if this should be in the evening either of Saturday or Sunday. The congregation should assemble in a secondary church or chapel or in some other suitable place distinct from the church to which the procession will move.

In this procession the faithful carry palm or other branches. The priest and the ministers, also carrying branches, precede the people. (34)

The palms or branches are blessed so that they can be carried in the procession. The palms should be taken home, where they will serve as a reminder of the victory of Christ which they celebrated in the procession.

Pastors should make every effort to ensure that this procession in honour of Christ the King be so prepared and celebrated that it is of great spiritual significance in the life of the faithful.

30. The Missal, in order to commemorate the entrance of the Lord into Jerusalem, in addition to the solemn procession described above, gives two other forms, not simply for convenience, but to provide for those situations when it will not be possible to have the procession.

The second form is that of a solemn entrance, when the procession cannot take place outside of the church. The third form is a simple entrance such as is used at all Sunday Masses which do not have the solemn entrance. (35)

31. Where the Mass cannot be celebrated, there should be a celebration of the word of God on the theme of the Lord's messianic entrance and passion, either on Saturday evening or on Sunday at a convenient time. (36)

32. During the procession, the choir and people should sing the chants proposed in the Roman Missal, especially psalms 23 and 46, as well as other appropriate songs, in honour of Christ the King.

33. The Passion narrative occupies a special place. It should be sung or read in the traditional way, that is, by three persons who take the part of Christ, the narrator and the people. The Passion is proclaimed by deacons or priests, or by lay readers; in the latter. case, the part of Christ should be reserved to the priest.

The proclamation of the Passion should be without candles and incense, the greeting and the sign of the cross on the book are omitted; only the deacons ask for the blessing of the priest, as on other occasions before the Gospel. (37)

For the spiritual good of the faithful the Passion should be proclaimed in its entirety, and the readings which precede it should not be omitted.

34. After the Passion has been proclaimed, a homily is to be given.

b) The Chrism Mass

35. The Chrism Mass, which the bishop concelebrates with his presbyterium, and at which the Holy Chrism is consecrated and the oils blessed, manifests the communion of the priests with their bishop in the same priesthood and ministry of Christ. (38) To this Mass, the priests who concelebrate with the bishop should come from different parts of the diocese, thus showing in the consecration of the Chrism to be his witnesses and cooperators, just as in their daily ministry they are his helpers and counsellors.

The faithful are also to be encouraged to participate in this Mass, and to receive the Sacrament of the Eucharist.

Traditionally the Chrism Mass is celebrated on the Thursday of Holy Week. If, however, it should prove to be difficult for the clergy and people to gather with the bishop, this rite can be transferred to another day, but one always close to Easter. (39) The Chrism and the Oil of Catechumens is to be used in the celebration of the sacraments of initiation on Easter night.

36. There should be only one celebration of the Chrism Mass given its significance in the life of the diocese, and it should take place in the cathedral or, for pastoral reasons, in another church (40) which has a special significance.

The Holy Oils can be brought to the individual parishes before the celebration of the evening Mass of the Lord's Supper, or at some other suitable time. This can be a means of catechizing the faithful about the use and effects of the Holy Oils and Chrism in Christian life.

c) The penitential celebrations in Lent

37. It is fitting that the Lenten season should be concluded, both for the individual Christian as well as for the whole Christian community, with a penitential celebration, so that they may be helped to prepare to celebrate more fully the paschal mystery. (41)

These celebrations, however, should take place before the Easter Triduum, and should not immediately precede the evening Mass of the Lord's Supper.

Are We Crazy Like the Saints?

2006-04-07T19:34:00.000+01:00

I recently read the following in a piece on St. Francis and the early Franciscans: "They...were often thought to be 'crazy'...were often mocked, spat upon, and had stones thrown at them..."

I recently had reason to think about the idea of being crazy, based upon something one of my readers told me about herself. I know I'm just opening myself up for some peanut-gallery commentary from my very best friends here about how I should be thinking about my own sanity more often. (I love you too, people!)

But then, I kind of agree with the concept! Admittedly, thinking about my own sanity or that of my reader made me uncomfortable at first. However, I've realized it shouldn't. After all, it doesn't seem to be uncommon for saints to be considered crazy. (I did a quick search on Google for "saints thought to be crazy"--without the quotes--for you to see what I mean.) Further, the idea of being looked down upon, mocked, or even martyred for the sake of Christ and His gospel is something you and I ought to expect and welcome (per Mark 13:13 and Matthew 5:11). St. Francis called his own persecution by others "pure joy."

At the same time, there needs to be a balance between craziness and reason when it comes to our faith. To everything, turn, turn, turn (Ephesians 3:1-8). By this, I mean that God needs us not only be crazy about Him, but also to be reasonable and to work for Him based on several things:

Our God-given abilities, talents, and gifts. We should be using these to the maximum. (Oh, and they're called "God-given" for a reason).
"Where we're at," in every sense: intellectually, emotionally, financially, physically, geographically, experience-wise, etc. This is deeply related to #1 above, obviously. Only by knowing where we're at can we analyze where we need to be and how we're going to get there.
"Where others are at" around us. We need to consider who we're around, what they need, and what we can give them (per #1 and #2 above). I highly recommend reading 1 Corinthians 9:19-23. Then re-read it; this time instead of just focusing on verses 19 to 22 (like I admit to doing myself), please pay particular attention to verse 23. Consider how becoming "all things to all" affects your own life, your own soul.

So, regardless of whether you've ever been accused of being crazy or not:

Consider whether what others are telling you about you ("you're crazy," "you're smart," "you smell", etc.) is true or not. You must know who you are to allow God to use you! If you're a hammer for God, but think you're a saw, you're not going to be good at being either one!
Ask everyone you know to pray for you. And do it often. If you feel inspired, add a prayer request for yourself (by name or not) on my site of prayer requests.
Pray for yourself! This isn't the pride of being self centered, but rather the humility of admitting to God that you need His help. Ask Him to make you whole, whatever that is. Ask Him to help you to know yourself.
Get the help you need, regardless of what it is! If it's emotional help, see a counselor and/or doctor. If it's physical help, see a doctor or personal trainer. If it's financial help, see a financial planner. (I won't list them all off, you get the point.) We live in a real world where help often costs money. This is one area where spending your money just makes sense. God needs you at your best!
Meditate and pray about what you need to do and who you need to become per 1 Corinthians 9:19-23. Meditate and pray about God's will for you. Start this meditation and prayer once you have already started doing #1-4 above. Note that I said "once you have already started doing," not "once you have done." These aren't one time activities; you must continually do each of the activities on this list.
Do it! Become that person!

Ultimately, many of the saints have been considered crazy. Maybe you and I are next! But also consider that God and the Church need you and I to be able to reach others "wherever they're at." Being considered crazy (whether we are or not) will not help us save their souls. Others must look to us as reasonable people. They must see us as Christian people who have faith in spite (or I would argue exactly because) of reason.

Said another way: crazy or not, God needs you and I at our best!

God bless you and your descendants!

Full Text of My Response to Pope Benedict's God is Love

2006-04-06T01:43:00.000+01:00

A while back, I mentioned that Pope Benedict XVI's encyclical God is Love is available online, and that I completed a commentary on it. Here is the full text

The Full Text (All 3 Parts)
Can Be Found Here

Note that since these files are in PDF format, you may need to save them and then open them directly on your computer.

Leave some comments!
God bless you and your descendants!

Interesting Reading on Politics in Italy

2006-04-05T20:20:00.000+01:00

Italy's parliamentary elections are coming up. Many of the Church's top leaders including Pope Benedict XVI are speaking about the issues which are important (in Italy and the rest of the world). I'll refrain from my commentary, because I'd love to hear what people have to say. I may have to whip out some Screwtape Letters thoughts of C.S. Lewis if things get out of hand though. (You've been warned, my Dear Wormwood.)

Summa Theologica, Confessions, andOther Classics Online

2006-03-23T05:02:00.000+01:00

I just found a great online library of Christian classics. The following is just a short list of the (seemingly) complete texts available in the collection:

Summa Theologica by St. Thomas Aquinas
The Confessions of Saint Augustine by St. Augustine
The City of God by St. Augustine
Orthodoxy by G.K. Chesterton
Heretics by G.K. Chesterton
Inferno by Alighieri Dante
Paradise Lost by John Milton
The Rule of St. Benedict by St. Benedict
The Spiritual Exercises of St. Ignatius of Loyola (Autograph)
by St. Ignatius
A Spiritual Canticle of the Soul and the Bridegroom Christ
by St. John of the Cross
Against Heresies by St. Irenaeus
Incarnation of the Word by St. Athanasius
Poems of St. Teresa, Carmelite of Lisieux, known as
the "Little Flower of Jesus"by St. Therese of Lisieux
The Imitation of Christ by Thomas À Kempis

(I also came across this excellent chart of early Church Fathers.)

Please note that I have no idea as to how close the translations really are to their original contents. As a trial and due to its prominence, I did a very quick comparison for the Summa Theologica. In comparing the Table of Contents of the online text listed above against that of the printed version, the contents seem to be the same (though the print version seems to be a later version). Both the online and printed versions are translated versions of Summa Theoligae by the Fathers of the English Dominican Province. These same Dominicans have their own publications list, which currently points to this 1920 translation at the New Advent website.

Let me know if you know of any other online libraries or books, everyone.

(Also, for completeness' sake, I should point you to some key Catholic documents.)

Key Catholic Documents

2006-03-14T22:43:00.000+01:00

One of my readers sent me an excellent question, which I'd love to get other people's feedback on:

Where can I go to find a list of all declared dogma on matters of
faith and morals?

As a start, I recommend the "Worth Checking Out" panel (on the right side) at tomreagan.com. In addition, I poked around the web and found the following:

Resources at the Vatican.va site:

Code of Canon Law (English Translation of Codex Iuris Canonici), from the Canon Law Society of America

Resources at Wikipedia.org:

(For completeness, I should point you to other online Christian classic writings.)

Does anybody else out there have some good ideas either online or offline? If you are a member of the blog, please comment directly off of this post by visiting TomReagan.com. If you don't have the ability to post, email me your thoughts directly.

Christianity: The Religion of the Imperfect

2006-03-03T19:49:00.000+01:00

I constantly come into contact with people, who are under the impression that I should act perfectly, that I should act more "Christian." Christians themselves seem to fall into this belief that all Christians should always act "Christian" all the time. In other words, many people seem to believe that Christianity is a religion of perfection.

Hold on a second, folks; Christianity is not a religion of perfection! This is a religion of imperfection. This is a religion made up of imperfect people!

Now, that's not to say that we and the Church shouldn't strive for perfection. Rather, we should. And, we should act more Christian, more often. But! We should strive for perfection fully realizing we may never attain it; in this life anyway.

God knows we're imperfect and the key to Christianity is knowing that God--who loves us more than we can possibly know or understand--will always forgive us. And then forgive us again. And again. "Seventy-seven times." Further, we must be willing to forgive others and ourselves with this same patient love that God showers upon us.

In becoming patiently loving, we must strive to become more forgiving of others and to become completely open to Christ, who will fully wipe away our sins. It is in these ways that we--the imperfect followers of Christ--become more like Him, more perfect.

Prayer for Lent: Psalm 51

2006-03-01T22:20:00.000+01:00

For a good Lent, I thought I would recommend a reading.
It is Psalm 51. Actually, I recommend not only reading it, but praying it:



For the leader. A psalm of David, when Nathan the prophet came to him after his affair with Bathsheba.

Have mercy on me, God, in your goodness; in your abundant compassion blot out my offense. Wash away all my guilt; from my sin cleanse me.

For I know my offense; my sin is always before me. Against you alone have I sinned; I have done such evil in your sight That you are just in your sentence, blameless when you condemn. True, I was born guilty, a sinner, even as my mother conceived me.


Still, you insist on sincerity of heart; in my inmost being teach me wisdom. Cleanse me with hyssop, that I may be pure; wash me, make me whiter than snow. Let me hear sounds of joy and gladness; let the bones you have crushed rejoice. Turn away your face from my sins; blot out all my guilt. A clean heart create for me, God; renew in me a steadfast spirit. Do not drive me from your presence, nor take from me your holy spirit. Restore my joy in your salvation; sustain in me a willing spirit.

I will teach the wicked your ways, that sinners may return to you.

Rescue me from death, God, my saving God, that my tongue may praise your healing power. Lord, open my lips; my mouth will proclaim your praise.

For you do not desire sacrifice; a burnt offering you would not accept. My sacrifice, God, is a broken spirit; God, do not spurn a broken, humbled heart.

Make Zion prosper in your good pleasure; rebuild the walls of Jerusalem. Then you will be pleased with proper sacrifice, burnt offerings and holocausts; then bullocks will be offered on your altar.

I personally have always liked this Psalm at Reconciliation time. It is also notable that this is the the first Psalm in the Liturgy of the Hours on Ash Wednesday (ie. the reading that opens Lent in the Office).

Things to Give Up for Lent

2006-03-01T17:09:00.000+01:00

On Sunday at Mass at Franciscan University of Steubenville, the homily was about what to give up for Lent (originally from EWTN):

Give up complaining . . . . focus on gratitude.
Give up pessimism . . . . . become an optimist.
Give up harsh judgments . . think kindly thoughts.
Give up worry . . . . . . . trust Divine Providence.
Give up discouragement. . . be full of hope.
Give up bitterness. . . . . turn to forgiveness.
Give up hatred. . . . . . . return good for evil.
Give up negativism. . . . . be positive.
Give up anger . . . . . . . be more patient.
Give up pettiness . . . . . become mature.
Give up gloom . . . . . . . enjoy the beauty that is

all around you.

Give up jealousy. . . . . . pray for trust.
Give up gossiping . . . . . control your tongue.
Give up sin . . . . . . . . turn to virtue.
Give up giving up . . . . . hang in there!

My Favorite Bible Verse -- Romans 8:31

2006-03-01T16:31:00.000+01:00

Romans 8:31 (as per the New American Bible) :

"What then shall we say to this?
If God is for us, who can be against us?"

Pope Benedict's God is Love

2006-02-23T00:22:00.000+01:00

Pope Benedict's first encyclical God is Love is currently available:

Standard web format (HTML)
PDF Format (for download)

The pope's other writings can be found here, if you are so inclined.

Colleges and Universities Whose Professors Publicly Declare an Oath of Fidelity to the Teachings of the Magisterium

2006-02-21T20:54:00.000+01:00

In looking at graduate programs, I came across ex corde ecclesia (or alternatively, ex corde ecclesiae in Vatican documents). This document describes the fact that Roman Catholic universities are to be more than just "Catholic-by-name" only. They are called to be aligned with the Magisterium.

I came across this guide for 2005-2006, which appears to have originially come from Faith and Family, Fall 2005 on pages 84-91. According to the guide, the following schools in the United States answered yes that both the president and "all theology professors take the oath of fidelity." This seems to be an attempt to implement ex corde ecclesia:

Ave Maria College (Ypsilanti, MI)
Ave Maria University (Naples, FL)
Belmont Abbey College (Belmont, NC)
The Catholic University of America (Washington, D.C.)*
Christendom College (Front Royal, VA)**
College of Saint Thomas More (Fort Worth, Texas)
Franciscan University of Steubenville (Steubenville, OH)
Holy Apostles Seminary and College (Cromwell, CT)
John Paul the Great Catholic University (San Diego, CA)***
Magdalen College (Warner, New Hampshire)
Southern Catholic College (Dawsonville, GA)
St. Joseph's College of Maine (Standish, ME)****
Thomas Aquinas College (Santa Paula, CA)
Thomas More College of Liberal Arts (Merrimack, NH)
University of Sacramento (Sacramento, CA)

* "The Catholic University of America has a unique status. Its School of Theology, School of Canon Law, and School of Philosophy are ecclesiastical faculties. The professors have a canonical mission from the Vatican rather than a mandatum from their local bishop.
** "The bishop of the Arlington diocese gives his approbation but not a mandatum.
*** Brand new university to open in Fall 2006, according to the guide above. John Paul the Great Catholic University's fidelity statement can be found here. It says that "all faculty involved with the teachings of the faith-based classes will be required to take an Oath of Fidelity, pledging their faithfulness and adherence to the magisterial teachings of the Catholic Church."
**** The majority of the faculty is not Catholic.

Please email me if you have any links that can update the above list appropriately.

Prayer Request from Dan for Mike

2006-02-21T18:29:00.000+01:00

I just posted a prayer request from my good friend Dan for his friend Mike. Please pray for Mike!

This prompted some overdue common sense in me to set up a prayer request site off of my main site. It will be at: http://PrayerRequests.TomReagan.com. There is a new link to it on the "Worth Checking Out" tab on my main site.

If anybody ever has a prayer request, simply email me and I will be happy to post it for you.

Again, please pray for Mike!

Tom Reagan's Best Writings

2006-01-20T06:00:00.000+01:00

A more complete list of Tom's online writings is at:
http://Writings.TomReagan.com

Prayer and Spirituality
Maturing in a View of Jesus, a View of Mary, and a View of Ourselves Through the Rosary - Thoughts on how meditating upon the rosary can help in our spiritual maturation

Half Shrugging, Half Surrendering - Brief mind dump on the struggle to surrender to God and to know one's vocation and charism

Bible
The Overlooked Centurion - What we can learn from this oft-overlooked character in Christ's Passion

Theology
Response to Pope Benedict XVI's God is Love - Considers the full text of Pope Benedict's encyclical, particularly the topics of charity, eroticism, and whether we are the embodiment of love

This is a list of some of Tom's best online writings.
A more complete list of Tom's online writings is at:
http://Writings.TomReagan.com

This was last updated in May 2007.
If this hasn't been updated in some time, please email me. Thanks!

List of Tom Reagan's Online Writings (Scroll Down)

2006-01-20T05:59:00.000+01:00

Tom's best online writings are at:
http://Best.TomReagan.com (or look for the symbol)

Prayer and Spirituality
Maturing in a View of Jesus, a View of Mary, and a View of Ourselves Through the Rosary - Thoughts on how meditating upon the rosary can help in our spiritual maturation
Half Shrugging, Half Surrendering - Brief mind dump on the struggle to surrender to God and to know one's vocation and charism
What are you doing for Lent? - Looks at ways we can do something positive for Lent, per the two greatest commandments of Jesus Christ
Are we crazy like the saints? - Saints were often considered crazy--what does this mean for us?
Meditation on the Mysteries of the Rosary: Fruits of the Spirit - A brief listing of various online meditations for the rosary which focus on fruits of the Spirit
The 54 Day Rosary Novena - A note of thanksgiving for the intercession of the Blessed Virgin Mary in her helping me sell my house
Hallelujah! - A summary of my prayers to sell my house (not including the above-mentioned 54 Day Rosary Novena)
Prayer Requests - Contains various prayer requests I have received

Bible
The Overlooked Centurion - What we can learn from this oft-overlooked character in Christ's Passion
The Repentent Criminal's (Almost) Last Words - What we can learn from the words of the criminal who hung on his own cross, next to the crucified Jesus Christ
Read Your Bible! (Very Basic Tips) - Just a re-stating of a handout I received from Dr. Scott Hahn, with my own comments sprinkled in
Download the Bible and the Catechism - How to download the Bible and the Catechism to your laptop or computer

Christianity and the Church
The Democratic Church! Who's With Me? - A sarcastic view of what the Church would be like if we all had a vote
Christianity, the Religion of the Imperfect - Discusses the misconception that Christians should be perfect
It's Not So Much What I Think That Matters, I t's More What Christ Wants That Matters - Reveals my own weakness in working for the unity of all Christians
To All Guardian Angels: More Than a Head Nod - I love my guardian angel
All Saints Day: A Good Name for a Great Day - A brief look at the communion of saints

Theology
Response to Pope Benedict XVI's God is Love - Considers the full text of Pope Benedict's encyclical, particularly the topics of charity, eroticism, and whether we are the embodiment of love
The Lion, the Witch, and the Wardrobe:
A Theological Perspective on the Movie - My slides from a presentation I gave to Spirits & Wisdom (Raleigh's equivalent of Theology on Tap) which looks at some of the underlying themes in the movie
Jesus Christ, the Truth, is Not Opposed to:"The Spirit Blows Where the Spirit Wills (John 3:8)" - Explains that the Holy Spirit's presence in other world religions such as Islam, Judaism, Hinduism, and Buddhism is not opposed to Jesus Christ, who is the Truth
Non-canonical Gospels - Brief discussion of the 4 canonical gospels (Matthew, Mark, Luke, and John), the "other" gospels, The Da Vinci Code, and Gnosticism
"The Problem of Catholic Sexual Ethics: Reflections and Postulates" by Karol Wojtyla - My summary of what the man who later became Pope John Paul II had to say about the relationship between objective moral norms and their being taught, understood, and practiced
Key Catholic Documents - Shows where some of the key dogma, catechism, canon law, and similar Catholic documents can be found online
Summa Theologica, Confessions, and Other Classics Online - Shows where many Christian classics can be found online (ie. online library)

Summaries and Reporting
Summaries from Letter and Spirit Conference - My summaries of various papers presented at the "Love and Sacrifice: 2006 Letter & Spirit Conference" put on by Dr. Scott Hahn's St. Paul Center for Biblical Theology
Bishop Burbidge Installed as Bishop of Diocese of Raleigh - A brief report on the man who was my bishop for a few weeks, before I moved to Steubenville, Ohio
Colleges and Universities Whose Professors Publicly Declare an Oathof Fidelity to the Teachings of the Magisterium - The best information I could find on which schools were trying to be faithful to the teachings of the Magisterium

This was last updated in May 2007.
If this hasn't been updated in some time, please email me. Thanks!

Link to My Site:How to Add My Button to Your Blog or Site

2006-01-18T18:34:00.000+01:00

For you bloggers and webmasters out there:

To add my button (aka. sticker or badge) and link to my site (from your site), all you have to do is copy and paste the following code (as one long line) into your HTML template to add my button to your site:

<A HREF="http://www.tomreagan.com"><IMG SRC="http://tomreagansticker.tomreagan.com" ALT="http://TomReagan.com" TITLE="I recommend TomReagan.com...check it out!"></a>

When I cut and paste this code, the end result is this:

Email me at tom@tomreagan.com with any questions or problems and I'll help you work through them.

Note that the button (image) above is released completely free for your use, without any restrictions. I am not reserving any rights on it whatsoever at this time.

TomReagan.com Site Policy

2006-01-01T06:01:00.000+01:00

Welcome to TomReagan.com! I will try to update this policy from time-to-time, but here goes (really quickly):

1) If you want to join my email list (of people that are automatically emailed my posts), simply put your email address here and hit Join:

Join the Email List for Tom's Blog:

2) To limit the amount of email that my readers get, I must ask that you not email the list directly. If you feel something is important enough to be received by the list, email me directly. Please be understanding if I decline. (Same thing goes if you want me to post links or something you've written.)

3) I am reserving the posts section for me. I reserve the right to remove any comments I deem inappropriate or otherwise disruptive for any reason. Depending on the current settings of this site, I may need to approve comments. I will deal with such comments as soon as I get a chance.

4) You can always find this policy here. If you ever have any questions, email me or check the policy.