The Monastery: Episode 4

Last night I watched Episode 4 of The Monastery, the TLC program that airs each Sunday night at 9 PM Central Time. Now, I was truly hoping things would improve with the departure of the rebellious participant named Alex. And I will admit that Episode 4 revealed several very positive things about living in a monastery. First and foremost was the experience of a desert day. It truly sounded like a wonderful way in which to quite the soul to God. Remember, silence is indeed the language of God. The hermit also revealed something truly important although it is a paradox. Namely, he said that his goal is to die. Now people in our world don't want to hear such comments; most would classify it as suicidal. But the hermit has a true point - we all die. Dying is inevitable. And where we shall be for the rest of eternity depends upon our actions prior to death. A lot of people get caught up on what is the meaning of life, but the meaning is life is rather simple: To know and love God in this life and to be with Him for all eternity. The hermit said probably the first truly Catholic idea in this Episode. I also liked the self-poverty of the monks; it is an example we all can follow to live humbly.

Apart from those two points, there was a lot of things I disagreed with in the episode. I stayed with Benedictine monks in Missouri for a little while this past summer and love it. However, many Benedictine monasteries have been falling into New Age/neo-pagan practices over the past generation and focusing on "energy" and straying from the original Truth of the Benedictines. It seems like the Monastery of Christ in the Desert could be one of them. All the Abbot will talk about is psychology and a lot of babble about energy. Why won't he talk with these men about God! And Br. Gabriel even said that God needs us. Preposterous! We are nothing compared to God! God doesn't need anyone of us but rather allows us to serve Him because of his mercy. Br. Gabriel is wrong is saying God needs us. These are severe theological errors. The participants need God; they don't need poor Theology.

The one contestant named Tom was asked by Br. Gabriel to have his marriage blessed, and Tom went on a tirade. How immature. It's clear that his marriage does indeed have something theologically missing and he needs to fix that. It's great that he went to Confession for the first time in 28 years during Episode 3, but he needs to start living completely in accord with the Church's teachings now.

This episode had some positive points but also a lot of downsides. I think I'll be just glad when the series is over. I liked the A&E series "God or the Girl" a lot better.

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"The Monastery"

I'm sure most of my readers remember "God or the Girl" - the A&E reality documentary about four men deciding whether to enter the priesthood. After reading updates following the documentary, all of them have decided not to enter as of the moment.

Well, if you liked it, you'll like this (probably)...

TLC has come out with "The Monastery", which is about five men spending 40 days at the desert Monastery Our Lady of the Desert in New Mexico. However, I honestly don't think they could have picked a set of people more likely never to enter a monastery. I'm doubtful, but hopeful, these people will truly find Christ in this monastery. It premeries on October 22nd at 10 PM ET/PT.

Updates:

I didn't watch the first episode because I forgot about it. But, it appears other blogs agree with me. In the comments at Lamland, Willa writes: "I nearly threw a pillow at the screen when the Marine amputee (Alex?) refused to make a show of respect at Mass and then said he wouldn't even go through the motions until he knew exactly what it was all about."

Blog Reviews of the First Episode:

1. LAMland: "Unlike God or the Girl, it's very artificial in every possible way...right now I'm tempted to give this one two big thumbs down."
2. Thresing Grain: "My favorite moment: Brother Rodrigo's conversation about the Virgin Mother--the question-'was the Virgin-really a virgin?' (I paraphrase here) He so lovingly spoke of his mother-stating she was 'his mother' and you don't speak or blaspheme her at all. You could see the love on his face and hear the tone of love in his voice. He got the point across to the men. You could hear a pin drop when he was speaking with them. And there were other moments. I recommend viewing this program and ask that prayers be offered for the success of the Holy Spirit."
3. Against all Heresies: "It seems that a majority of the participants are atheists, agnostics or malcontents who engage the monks in debate about "women rights and gay rights". How tiresome and completely predictable."

My Reviews of following episodes:

• Episode 2
• Episode 3
• Episode 4

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A Catholic Life Podcast: Episode 4

In today’s episode, on this Third Sunday of Lent, I address the following:

1.     There is No Salvation in Judaism

2.     Can I Eat Meat on St. Patrick's Day on a Friday in Lent?

3.     Who is Exempt From the Law of Fasting or Abstinence?

4.     The Feast of the Five Holy Wounds

I would like to thank CatechismClass.com for sponsoring this episode.  CatechismClass.com, the leader in online Catholic catechism classes, has everything from online K-12 programs, RCIA classes, adult continuing education, marriage preparation, baptism preparation, confirmation prep, quince prep classes, catechist training courses, and much more. 

Subscribe to the podcast on Buzzsprout, Apple Podcasts, Spotify, I-tunes, and many other platforms!

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A Catholic Life Podcast: Episode 107

In today’s episode, on the Third Sunday of Lent, I address the 4 Types of Penance, the importance of offering up all actions of our life for souls, and provide 20+ examples of ways to live out penance both during and after Lent.

1. What is Penance: Offering It Up
2. The 4 Types of Penance
3. 20+ Options for Penance Now and Beyond Lent

This episode is sponsored by PrayLatin.com. PrayLatin.com offers Latin prayer cards to learn and share prayers in the sacred language. Learn your basic prayers in Latin conveniently on the go. Practice your pronunciation with easy-to-follow English phonetic renderings of Latin words. PrayLatin.com offers prayer cards in various formats, including Latin-English rosary pamphlets with the traditional 15 mysteries. Shop for additional Latin resources like missal booklets, server response cards, and more. Visit PrayLatin.com today.

Subscribe to the podcast on Buzzsprout, Apple Podcasts, Spotify, I-tunes, and many other platforms!

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"The Monastery": Episode 2

So, last night at 9 PM Central Time, I sat down and watched episode 2 of "The Monastery" on TLC. I was disappointed. Over the summer I spent a few days in retreat with Benedictine monks, and found it such a spiritual oasis. "The Monastery" doesn't portray the true serenity of a monastery. Plus, it would have been much better if the reality-TV quality was greatly reduced. It would definitely have made a good 1-2 hour documentary instead of a reality TV series drawn out over the course of several weeks.

I was also ashamed at the conduct of some of the men when they actually stole liquor from the monks. Plus Jon's "lapsed-Catholic Syndrome" is annoying honestly. He grew up in the Faith and just because he's seen disaster as a pandemic and the like, he feels that God doesn't exist. Preposterous! All of the disasters in the world result from our sins. God is good. And Jon said the Psalms portray God as vengeful. Again, preposterous! Some of the psalms talk about God's rightful judgments, but many of them talk about God's wonder and beauty. Look to the very often cited Psalm 23: "The Lord is my Shepherd". In the words of St. John: "God is love" (1 John 4:8).

It's not a very good program.

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Christmas Homily of Pope Benedict XVI

FEAST OF CHRISTMAS THE LORD

HOMILY OF POPE BENEDICT XVI

Vatican Basilica
December 24, 2010

Dear brothers and sisters!

"You are my son, today I have begotten you" - with these words of the second Psalm, the Church begins the liturgy of the Holy Night. She knows that this phrase belongs, originally, the rite of coronation of the king of Israel. The king, who alone is a human being like other men, becomes a "son of God through the call and enthronement in its function: it is a sort of adoption by God, a record of decision in which he gives this man a new life, drawing them into your own being. Even more clear, reading from the Prophet Isaiah, we have just heard, has the same process in a situation of distress and threat to Israel: "A child is born to us a son is given to us. Has power over his shoulder "(9, 5). The royal enthronement function is like a new birth. And just like baby for God's personal decision, as a child of God, the king is a hope. The future rests on their shoulders. It is the keeper of the promise of peace. On the night of Bethlehem, this prophetic word was held in a way that at the time of Isaiah, he would have been unimaginable. Yes, now the one on whose shoulders lies the power is truly a boy. In him appears the new royalty that God creates in the world. This boy truly born of God. It is the eternal Word of God, which unites mutually humanity and divinity. For this boy, are valid evidence of the dignity which it assigns the coronation hymn of Isaiah: "Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace (9, 5). Yes, this king does not need advisers belonging to the worldly wise. Himself brings the wisdom and counsel of God. Precisely the weakness of boy he is, He is strong and so God shows us, given the pretentious world powers, the strength of God itself.

In fact, the words of the rite of coronation in Israel were mere ritual words of hope, that far predicting a future that would be given by God. None of the kings, so honored, corresponded to the sublimity of such words. Them, all the expressions about affiliation to God, enthroned on the heritage of the people on the field of distant lands (Ps 2, 8) remained only a portent of the future - as if panel flags of hope, signs pointing to a future which then was still inconceivable. So keeping one's word, which begins on the night of Bethlehem, is at once vastly larger and - from the viewpoint of the world - more humble than let the prophetic word intuit. It is larger, because this boy is truly the Son of God, is truly "God from God, Light from Light, begotten, not made, consubstantial with the Father." Is conquered the infinite distance between God and man. God did not merely tilt the look down, as the Psalm says, he "fell" truly entered the world, became one of us to draw all to himself "This kid is truly the Emmanuel, God- us. His realm extends to the ends of truly earth. Universal in the immensity of the Holy Eucharist, he truly established islands of peace. Everywhere where it is celebrated, we have an island of peace, that peace which is God himself. This kid lit, in men, the light of kindness and gave them the strength to resist the tyranny of power. In every generation, He builds his kingdom from within, from the heart. But it is also true that "the baton of the oppressor 'has not been broken. Also today the shoe noisy march of soldiers and we have constantly to 'dress stained with blood "(Isaiah 9: 3-4). So part of the joy of this night by the closeness of God. We thank God because, as a child, If you trust in our hands, as it were begging for our love, infuses his peace in our hearts. But this joy is also a prayer: Lord, fulfill your promise fully. Break down the rod of the oppressor. Burn the noisy footwear. Grant that the time of blood-stained garments over. Accomplishment the promise of "peace without an end" (Isaiah 9, 6). We thank you for your kindness, but also ask Thee, shew your strength. Institutes in the world the domain of your truth, your love - the "kingdom of justice, love and peace."

"Mary gave birth to her firstborn son" (Lk 2, 7). With this sentence, Saint Luke recounts, in an absolutely sober, the big event that the prophetic words in the history of Israel, had envisioned beforehand. Luke refers to the boy as "the firstborn". In language that was formed in the Scriptures of the Old Covenant, "the firstborn" does not mean the first of a series of other children. The word "firstborn" is a title of honor, whether to follow after other brothers and sisters or not. Thus, in the Book of Exodus, Israel is called by God "my firstborn" (Ex 4, 22), expressing themselves in this way to his election, his unique dignity, particularly the love of God the Father The early Church knew that the word gained a new depth in Jesus, which are summed up in him the promises made to Israel. Thus the Letter to the Hebrews calls Jesus "the firstborn" simply in order to qualify, then the preparations in the Old Testament as the Son of God sending to the world (Heb 1, 5-7). The oldest belongs in a special way to God, and therefore - as happens in many religions - should be delivered in a special way to God and redeemed by a sacrifice of substitution, as St. Luke says in the episode of Jesus' presentation in the temple. The firstborn belongs to God in particular, as it is for the sacrifice. In the sacrifice of Jesus on the cross, takes place in a unique way the fate of the firstborn. Himself, Jesus offers humanity to God, uniting man and God in such a way that God may be all in all. São Paulo, in the Letters to the Colossians and Ephesians, broadened and deepened the idea of Jesus as firstborn: Jesus - tell us those letters - is the firstborn of creation, the true archetype according to which God formed the man-creature. Man may be the image of God because Jesus is God and Man, the true image of God and man. He is the firstborn from the dead: yet tell us those letters. In Resurrection, crossed the wall of death for us all. Opened to man the size of eternal life in communion with God. Finally, we are told: He is the firstborn of many brothers. Yes, now he is also the first in a series of brothers, ie the first that opens for us the life in communion with God. Creates true brotherhood, no fraternity, distorted by sin, Cain and Abel, Romulus and Remus, but the new brotherhood in which we are the very family of God. This new family of God begins the moment Mary involves the 'firstborn' in the tracks and recline in the manger. Let us pray to Him, Lord Jesus, you who have wished to be born as the first of many brothers, give us the true brotherhood. Help us to become like Thee. Help us to recognize another one that needs me, those who suffer or are abandoned, all men, your face, and live together with you as brothers and sisters to become a family, your family.

In the end, the Christmas Gospel tells us that a multitude of the heavenly host of angels praising God and saying: "Glory to God in the highest and on earth peace among those whom he loves" (Lk 2, 14). The church expanded in the hymn "Glory ...», this praise the angels sang the sight of the holy night of the event, making it a hymn of jubilation about the glory of God. "We thank you for your glory." We thank you for beauty, for greatness, for thy goodness, which, tonight, become visible to us. The manifestation of beauty, beautiful, makes us happy that we should not wonder about its usefulness. The glory of God, whence all beauty, explodes in us the wonder and joy. Who sees God, feel joy, and tonight, we see something from your light. But the message of the angels on that Holy Night also tells men: "Peace to those whom God loves." The Latin translation of this phrase that we use in the liturgy and goes back to St. Jerome interprets differently: "Peace to men of good will." Just during the last decades, the words' men of good will in particular entered the vocabulary of the Church. But what is a fair translation? We read together, the two versions, only then we rightly understand the words of the angels. It would be a wrong interpretation that would recognize only the unique act of God, as if he had not called the man a free and loving response. But it would be wrong also an uplifting response, whereby a man with such good will power it would, so to speak, to redeem himself. The two things go together: grace and freedom, love of God that precedes us and without whom we can love Him not, and our response, which he hopes and prays it up in the birth of his son. The intertwining of grace and freedom, the entanglement of appeal and response can not divide it into parts separated from one another. Both are inseparably interwoven with each other. So this sentence is both promise and appeal. God preceded us with the gift of his Son. And ever anew and unexpectedly, God goes before us. Never ceases to seek, to stand up every time you need it. Do not abandon the lost sheep in the desert, where they lost. God is not confused by our sin. Again and again starts with us. However expects us to love Him with Love us so that we can become the people they love with him and thus could be peace on earth.

Lucas did not say that the angels sang. Very soberly, writes that the heavenly host praising God and saying: "Glory to God on high ..." (Lk 2, 13-14). But men have always heard that the talk of angels is different from that of men, and that precisely this evening of joyful message, such talk was a corner in which shone the sublime glory of God. So from the beginning, this song of angels is understood to music coming from God, nay, an invitation to come together in the corner with his heart in joy because we are loved by God. Saint Augustine says: Cantare Amantis est - singing is for one who loves. Thus over the centuries, the song of angels became ever again a song of love and joy, a corner of loved ones. At this time, Let us join together, full of gratitude, this chanting of all ages, that unites heaven and earth, angels and men. Yes, Lord, we give you thanks for your glory. We thank you for your love. Make us more and more people that love with you and therefore, people of peace. Amen.


Image Source: AP Photo/Andrew Medichini

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Genuflections During the Mass: What the Traditional Latin Mass Teaches Us Through Action

An ordinary Catholic will no doubt be familiar with genuflecting.  After all, everyone is supposed to genuflect towards to Real Presence of our Lord in the Eucharist while in the Church.  As the Eucharist should always be in the Tabernacle which rests in the center of the Altar, we will genuflect towards the Tabernacle before entering the pews and taking our seats.  If we ever cross the aisle, we genuflect toward the tabernacle again as we walk before the Presence of God.

In the context of the Tridentine Latin Mass, anytime the priest walks past the Tabernacle, he will genuflect.  The priests genuflect every single time he approaches the altar, removes the pall, replaces the pall, opens the tabernacle and opens the ciboria. This is done out of respect, reverence, and awe of the presence of the Triune God who is present in the Holy Eucharist.

SCOPE

Yet, the scope of this article is not to mention any of the above practices.  Rather, it is to comment on the sublime realities expressed during the Tridentine Mass when, several times through the year, the priest and people will genuflect together as certain words are read whether in the Epistle, Sequence, Tract, Gospel, or other place.  These special occurrences are worthy of meditation and consideration.

This article also is not to discuss the aspects of genuflection that occur often in the Tridentine Mass.  But for the benefit of those who are not not familiar, they include:

1. During the Nicene Creed, all will kneel during the words "...and was incarnate by the Holy Spirit of the Virgin Mary, and was made man"
2. During the Last Gospel of the Mass, all genuflect at the words "...and the Word became flesh"

What follows are the truly unique and special occasions when the Faithful will genuflect during the Readings of the Mass. Most of these occasions do not occur on Holy Days of Obligation (whether they be on a Sunday Mass or another day of required Mass attendance).  As a result, many Catholics - even those who attend the Tridentine Liturgy each Sunday - may not be aware of these. 

GOSPEL OF THE THIRD MASS OF CHRISTMAS

The Mass During the Day of Christmas is the reading traditionally said for the Last Gospel, and the faithful genuflect as they would do during the Last Gospel:

In the beginning was the Word, and the Word was in God's presence, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was made nothing that was made: in Him was life, and the life was the Light of men; and the Light shineth in darkness, and the darkness did not comprehend it. There was a man sent from God, whose name was John. This man came for a witness, to testify concerning the Light, that all might believe through Him. He was not the Light, but he was to testify concerning the Light. That was the true Light, which enlighteneth every man that cometh into this world. He was in the world, and the world was made by Him, and the world knew Him not. He came unto His own, and His own received Him not. But as many as received Him to them He gave power to become sons of God, to them that believe in His Name, who are born not of blood, nor of the will of the flesh, nor of the will of man, but of God, [here genuflect] and the Word was made flesh, and dwelt among us: and we saw His glory, the glory as of the Only begotten of the Father, full of grace and truth.

GOSPEL OF THE EPIPHANY

When Jesus was born in Bethlehem of Juda in the days of King Herod, behold there came wise men from the East to Jerusalem, saying: Where is He that is born King of the Jews? For we have seen His star in the East, and are come to adore Him. And king Herod hearing this was troubled, and all Jerusalem with him.

And assembling together all the chief priests and the scribes of the people, he inquired of them where Christ should be born. But they said to him: In Bethlehem of Juda. For so it is written by the Prophet: And thou Bethlehem, the land of Juda, art not the least among the princes of Juda: for out of thee shall come forth the Captain that shall rule My people Israel. Then Herod, privately calling the wise men, learned diligently of them the time of the star which appeared to them: and sending them into Bethlehem said: Go and diligently inquire after the Child, and when you have found Him, bring me word again that I also may come and adore Him. Who having heard the king went their way.

And behold the star, which they had seen in the East, went before them until it came and stood over where the Child was. And seeing the star, they rejoiced with exceeding great joy. And entering into the house, they found the Child with Mary His mother, [here genuflect] and falling down they adored Him. And opening their treasures, they offered Him gifts, gold, frankincense, and myrrh. And having received an answer in sleep that they should not return to Herod, they went back another way into their country.

GOSPEL OF WEDNESDAY IN 4TH WEEK OF LENT

In the Lenten Feria Mass for Wednesday in the 4th Week of Lent, there is a beautiful epistle in which a healing is recounted by one of the Old Testament Prophets.  Then the Gospel shares a similarly beautiful episode from the life of our Lord.  May we too fall down and adore the Lord:

John 9:1-38 

At that time Jesus, passing by, saw a man who was blind from his birth. And his disciples asked him: "Rabbi, who hath sinned, this man or his parents, that he should be born blind?" Jesus answered: "Neither hath this man sinned, nor his parents; but that the works of God should be made manifest in him. I must work the works of him that sent me, whilst it is day: the night cometh, when no man can work. As long as I am in the world, I am the light of the world."  

When he had said these things, he spat on the ground and made clay of the spittle and spread the clay upon his eyes, And said to him: "Go, wash in the pool of Siloe," which is interpreted, 'Sent.' He went therefore and washed: and he came seeing. 

The neighbours, therefore, and they who had seen him before that he was a beggar, said: "Is not this he that sat and begged?" Some said: "This is he." But others said: "No, but he is like him." But he said: "I am he." They said therefore to him: "How were thy eyes opened?" He answered: "That man that is called Jesus made clay and anointed my eyes and said to me: 'Go to the pool of Siloe and wash.' And I went: I washed: and I see." And they said to him: "Where is he?" He saith: "I know not." 

They bring him that had been blind to the Pharisees. Now it was the sabbath, when Jesus made the clay and opened his eyes. Again therefore the Pharisees asked him how he had received his sight. But he said to them: "He put clay upon my eyes: and I washed: and I see." Some therefore of the Pharisees said: "This man is not of God, who keepeth not the sabbath." But others said: "How can a man that is a sinner do such miracles?" And there was a division among them. They say therefore to the blind man again: "What sayest thou of him that hath opened thy eyes?" And he said: "He is a prophet." 

The Jews then did not believe concerning him, that he had been blind and had received his sight, until they called the parents of him that had received his sight, And asked them, saying: "Is this your son, who you say was born blind? How then doth he now see?" His parents answered them and said: "We know that this is our son and that he was born blind: But how he now seeth, we know not: or who hath opened his eyes, we know not. Ask himself: he is of age: Let him speak for himself." 

These things his parents said, because they feared the Jews: for the Jews had already agreed among themselves that if any man should confess him to be Christ, he should be put out of the synagogue. Therefore did his parents say: "He is of age. Ask himself."
They therefore called the man again that had been blind and said to him: "Give glory to God. We know that this man is a sinner." He said therefore to them: "If he be a sinner, I know not. One thing I know, that whereas I was blind. now I see." They said then to him: 

"What did he to thee? How did he open thy eyes?" He answered them: "I have told you already, and you have heard. Why would you hear it again? Will you also become his disciples?" They reviled him therefore and said: "Be thou his disciple; but we are the disciples of Moses. We know that God spoke to Moses: but as to this man, we know not from whence he is." The man answered and said to them: "why, herein is a wonderful thing, that you know not from whence he is, and he hath opened my eyes. Now we know that God doth not hear sinners: but if a man be a server of God and doth his, will, him he heareth. From the beginning of the world it hath not been heard, that any man hath opened the eyes of one born blind. Unless this man were of God, he could not do anything." They answered and said to him: "Thou wast wholly born in sins; and dost thou teach us?" And they cast him out. 

Jesus heard that they had cast him out. And when he had found him, he said to him: "Dost thou believe in the Son of God?" He answered, and said: "Who is he, Lord, that I may believe in him?" And Jesus said to him: "Thou hast both seen him; and it is he that talketh with thee." And he said: "I believe, Lord." [here genuflect] And falling down, he adored him.

This is a powerful passage.  The words that we hear during the Gospel are not merely a story.  We too are called to have them transform us.  And like the man who was healed, we are also to be so moved by our Lord's miracles and teachings and all His virtues that we fall down and adore Him.

TRACT OF ASH WEDNESDAY

Throughout the Lenten Feria's there is often repeated the Tract of Ash Wednesday.  Again for those unfamiliar, this prayer is said right before the Gospel in place of the Alleluia.  Starting with Septuagesima Sunday (which is 3 Sundays before the First Sunday of Lent) and until Easter, the Alleluia is not permitted to be prayed.

This tract should also cause us to repent of our actions:

Ps. 102:10; 78:8-9
O Lord, repay us not according to the sins we have committed, nor according to our iniquities. V. O Lord, remember not our iniquities of the past; let Your mercy come quickly to us, for we are being brought very low. (All kneel.) V. Help us, O God our Savior, and for the glory of Your name, O Lord, deliver us; and pardon us our sins for Your names sake.

ALLELUIA OF PENTECOST

Yet, not all of these instances of genuflections during the Readings occur during the somber time of Lent.  There is a point in the Pentecost Pascal Alleluia where genuflection occurs:

Alleluia, alleluia! V. Ps. 103:30. Send forth Your Spirit and they shall be created, and You shall renew the face of the earth. Alleluia! (Here all kneel.) V. Come, Holy Spirit, fill the hearts of Your faithful, and kindle in them the fire of Your love.

There is often a connection with kneeling when one implores the Gifts of the Holy Ghost, the 3rd Person of the Most Holy Trinity.

EXALTATION OF THE CROSS

Even during the September 14th Feast of the Exaltation of the Cross, you will find a genuflection occurring during the readings.  Like the aforementioned example occurring during Wednesday in the 4th Week of Lent, this occurs during the Readings. We too should feel moved as to fall down and adore the Lord's Holy Name.  A reading from the Epistle of the Mass:

Philipp. 2:5-11
Brethren: For let this mind be in you, which was also in Christ Jesus: Who being in the form of God, thought it not robbery to be equal with God: But emptied himself, taking the form of a servant, being made in the likeness of men, and in habit found as a man. He humbled himself, becoming obedient unto death, even to the death of the cross. For which cause, God also hath exalted him and hath given him a name which is above all names: [here all genuflect] That in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth: And that every tongue should confess that the Lord Jesus Christ is in the glory of God the Father.

EPISTLE ON PALM SUNDAY

The Epistle of Palm Sunday is the very same one as for the Exaltation of the Cross. Thus, during this day, all genuflect as well.

GOSPEL ON PALM SUNDAY, HOLY TUESDAY, HOLY WEDNESDAY, & GOOD FRIDAY

In a most somber manner, on these days in which the 4 Gospel accounts of our Lord's Death are read, all genuflect when during the readings after His death occurs.  As we read in part on Good Friday:

...Now there stood by the cross of Jesus His Mother, and His Mother's sister, Mary of Cleophas, and Mary Magdalen. When Jesus therefore had seen His Mother and the disciple standing whom He loved, He saith to His Mother: J. Woman, behold thy son. C. After that, He saith to the disciple: J. Behold thy mother. C.And from that hour, the disciple took her to his own. Afterwards, Jesus, knowing that all things were now accomplished, that the Scripture might be fulfilled, said: J. I thirst. C. Now there was a vessel set there, full of vinegar. And they, putting a sponge full of vinegar about hyssop, put it to His mouth. Jesus therefore, when He had taken the vinegar, said: J. It is consummated. C.And bowing His head, He gave up the ghost. 

Here all kneel and pause a few moments. 

Then the Jews because it was the Parasceve, that the bodies might not remain upon the cross on the Sabbath day for that was a great Sabbath day, besought Pilate that their legs might be broken and that they might be taken away. The soldiers therefore came, and they broke the legs of the first, and of the other that was crucified with Him. But after they were come to Jesus, when they saw that He was already dead, they did not break His legs. But one of the soldiers with a spear opened His side, and immediately there came out blood and water. And he that saw it hath given testimony: and his testimony is true. And he knoweth that he saith true: that you also may believe. For these things were done that the Scripture might be fulfilled: you shall not break a bone of Him...

GOOD FRIDAY LITURGY

Many times on Good Friday the Faithful and the priest all genuflect.  This is not only during the Great Intercessions but also during the veneration of the Cross where at three times, all fall down and adore the Holy Cross of our Lord.

CARRYING OF THE PASCAL CALENDAR AT THE EASTER VIGIL

And in yet another example, all genuflect as the Pascal Candle is carried from the Holy Fire into the Sanctuary, when the Exultet will be chanted.

SUMMARY

The Sacred Liturgy offers a number of occasions of great meditation when we pray not only with our words but with our actions.  Man should not hate his body but rather should use it and embrace it.  We are a creation of God composed of both body and soul; and as such, we pray with our whole person.  It is therefore fitting we should embrace these moments in the Liturgy when we fall down and adore the mysteries of our God.  Such occasions are worth great meditation.

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Solemnity of Sts. Peter and Paul

Solemnity (1969 Calendar): June 29
Double of the I Class (1955 Calendar): June 29

The Catholic Church honors many, many saints and today is one of principal importance since ancient times. Today, June 29, we celebrate the Feast of Sts. Peter and Paul, who both loved God so fervently they died for the One True Faith. Can we imitate the humility of St. Peter, who was crucified upside down since he claimed that he was unworthy to die in the same manner as Our Lord?

For more on the lives of all the Apostles, pick up a copy of "The Twelve: Lives and Legends of the Apostles" on paperback or as part of the online course on the Apostles, which includes a Certificate of Completion.

The great Liturgist Dom Guéranger, O.S.B. said thus of this day:

It would be difficult to insist more than does today’s liturgy on the episode of Peter’s captivity in Jerusalem. Sever antiphons and all the capitula of this Office are drawn from thence; the Introit has just sung the same; and the Epistle gives in full the history of the event in which the Church is particularly interested on this feast. The secret of her preference can easily be divined. This festival celebrates the fact that Peter’s death confirms the queen of the Gentile world in her august prerogatives of sovereign lady, mother and bride; but the starting-point of all this greatness was the solemn moment in which the vicar of the Man-God, shaking the dust from his feet over Jerusalem, turned his face westwards, and transferred to Rome those rights which the Synagogue had repudiated. It was on quitting Herod’s prison that all this happened. “And going out of the city,” says the Acts, “he went into another place.” This other place, according to the testimony of history and tradition, is no other than Rome, then about to become the new Sion, where Simon Peter arrived some weeks afterwards. Thus, catching up the angel’s word, the Gentile Church sings this night in one of her responsories at Matins: “Peter, arise, and put on thy garments: gird thee with strength to save the nations; for the chains have fallen from off thy hands.”

Just as in bygone days Jesus slept in the bark that was on the point of sinking, so Peter was sleeping quietly on the eve of the day fixed for his death. Tempests and dangers of all kinds are not spared, in the course of ages, to Peter’s successors. But never is there seen in the bark of holy Church the dire dismay which held aghast the companions of our Lord in that vessel, tossed as it was by the wild hurricane. Faith was then lacking in the breasts of the disciples, and its absence caused their terror. Since the descent of the Holy Ghost, however, this precious faith, whence all other gifts flow, can never be lost in the Church. It is faith that imparts to superiors the calmness of their divine Master; faith maintains in the hearts of the Christian people that uninterrupted prayer, and humble confidence which silently triumphs over the world and the elements, even over God himself. Should the bark of Peter near the abyss, should the Pilot himself seem to sleep, never will holy Church imitate the disciples in the storm of Lake Genesareth. Never will she set herself up as judge of the due means and moments for divine Providence, nor deem it lawful for her to find fault with him who is watching over all: remembering that she possesses within her a better and surer means than any other of bringing to a solution, without display or commotion, the most extreme crises; never ignoring that if intercessory prayer does not falter, the angel of the Lord will surely come at the given hour to awaken Peter and break his chains asunder.

Oh, how far more powerful are a few souls that in their unobtrusive simplicity know how to pray, than all the policy and all the soldiers of a thousand Herods put together! The small community assembled in the house of Mary, mother of Mark, were few indeed in number; but thence, day by day and night by night, arose one continual prayer; fortunately, that fatal naturalism was unknown there, which, under the specious pretext of not tempting God, refrains from asking of him the impossible, whenever there is question of the Church’s interests. This pest of naturalism is a domestic enemy harder far to grapple with, at a critical moment, than the crisis itself! To be sure, the precautions taken by Herod Agrippa not to suffer his prisoner to escape his hands do credit to his prudence, and certainly it was an impossible thing asked for by holy Church, when she begged the deliverance of Peter at such a moment: so much so, indeed, that even those who were praying, when their prayers were heard, did not at first believe their own eyes! But the prevailing force of their strength was just in that—namely, to hope against all hope—for what they themselves knew to be holy foolishness; that is to say, to submit in prayer the judgment of reason to the sole view of faith!

Bishop Bonaventure Giffard

Ss. Peter and Paul As A Holy Day of Obligation

The first catalog of Holy Days comes from the Decretals of Gregory IX in 1234, which listed 45 Holy Days. In 1642, His Holiness Pope Urban VIII issued the papal bull "Universa Per Orbem" which altered the required Holy Days of Obligation for the Universal Church to consist of 35 such days as well as the principal patrons of one's one locality. In that listing, Ss. Peter and Paul was listed as a Holy Day of Obligation.

In fact, all of the feasts of the Apostles were Holy Days of Obligation on the Universal Calendar from 932 AD - as cited by Father Weiser on page 279 in his "Christian Feasts and Customs" - to 1911. However, most localities did not observe all of these feastdays as Holy Days. The Feast of Ss. Peter and Paul was the most commonly observed Holy Day among the feasts of the apostles. Even after the changes to Holy Days of Obligation in Ireland in the mid-1700s, Ss. Peter and Paul remained a day of double precept.

At the time of America's formation, the holy days of obligation, in addition to every Sunday, were as follows for the new country: the feasts of Christmas, Circumcision, Epiphany, Annunciation, Easter Monday, Ascension, Whitsun Monday, Corpus Christi, Ss. Peter and Paul, Assumption, and All Saints. But even though these were the "official" holy days, practices varied across the dioceses in the United States as there was no uniformity until 1885. 

In 1722, Bishop Giffard, the Vicar Apostolic of London, approved a dispensation "on behalf of the mission of Maryland for the ease and quiet of poor Catholics of that Mission" to sanction a dispensation of holy days. He granted the Maryland Superior the faculties to dispense Catholics from holy days and fasting obligations. As American Catholic Quarterly Review notes, "Bishop Giffard permitted the Jesuits to dispense Catholics in Maryland, Virginia and Pennsylvania from the obligations of all holy days for just cause, e.g. getting in crops at harvest, between May 1 and September 30, respect for the feasts of Ascension, Easter Monday, Corpus Christi, and Assumption." 

On March 9, 1777, Pope Pius VI "dispensed all Catholics in the kingdom of Great Britain from the precept of hearing Mass and abstaining from servile works on all holydays except the Sundays of the year, the feasts of Christmas, Circumcision, Epiphany, Annunciation, Easter Monday, Ascension, Whitsun Monday, Corpus Christi, St Peter and St Paul, Assumption, and All Saints." As the Catholic Dictionary of 1861 further states: "The Vigils of the Feasts thus abrogated his Holiness transferred to the Wednesdays and Fridays of Advent, on which he ordered that fast should be kept as in Lent or Embertide, 'although it is an English custom to keep fasts and vigils on Friday.' The pope adds a power to the Vicars Apostolic to dispense from the precept of abstaining from servile works on SS. Peter and Paul falling in the hay-harvest, and the Assumption in the wheat-harvest, provided Mass has been previously heard, if possible."

And Ss. Peter and Paul seemed to have been dispensed for those Catholics in the Archdiocese of Baltimore, America's first Archdiocese. An 1818 Ordo for the Metropolitan Archdiocese of Baltimore does not list Ss. Peter and Paul as a required day of precept.

Before 1885, holy days varied within various jurisdictions in the United States. Those formerly French colonies (which followed the Holy Days as set by Quebec) differed from the English. This disunity continued for the young United States since new territories (e.g. Florida, Texas, and Oregon) did not follow the same holy days of obligation and the same fasting days.

In 1840, Pope Gregory XVI dispensed the remaining dioceses then in the United States from keeping Ss. Peter and Paul as a Holy Day of Obligation. Permission however was granted to the United States on December 19, 1840, to solemnize the Feast of Ss. Peter and Paul the Sunday following June 29th. Such permission had been given for this Feastday in addition to Epiphany, Corpus Christi, and the patrons of the place to the French by Pope Pius VI on April 9, 1802. 

In fact, it was a requirement for priests in the United States to continue to solemnize the feast on the following Sunday - a requirement that continued even through the 1962 Missal. Matters Liturgical from 1959 notes: 

"The external solemnity of the feast of Corpus Christi must be transferred in the United States and celebrated on the Sunday following; this is also prescribed for the feast of SS. Peter & Paul (June 29), when this feast falls on a week day (Indult of Nov. 25, 1885). Hence, where on Sundays the principal Mass is usually a sung Mass, on the Sundays following these feasts this sung Mass in churches and public oratories must, and in semi-public oratories may, be of the transferred external solemntiy (S.R.C. 2974, IV; 4269, IX). This Mass shall be celebrated as on the feast, with only those occurring Offices to be commemorated as are noted in n. 209 f, even if the Mass is one of two or more different sung Masses, the rubrics in M.R.: ADD., v, 4 being now abrogated."

Its observance as an external solemnity in other nations (e.g. France) is optional. As such, liturgists like Father J.B. O'Connell do not mention this requirement in his rubrics for Votive Masses as he did not write from an American perspective.

Despite these changes over the centuries, the fact that so many observed Ss. Peter and Paul as a Holy Day for so long underscore our own need to keep this day holy, to attend the External Solemnity of Ss. Peter and Paul on the upcoming Sunday, and our need to keep the Vigil of Ss. Peter and Paul as a day of fasting and abstinence.

Holy Mass in 2008:

Prayer:

O God, Who hast made this day holy by the martyrdom of Thine Apostles Peter and Paul: grant that Thy Church may in all things follow the precepts of those through whom she received the beginnings of the Faith. Through our Lord.

Prayer Source: 1962 Roman Catholic Daily Missal

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