Thursday, March 16, 2006
The Necessity of Confession


Through the life-giving, seven Sacraments, the Church continues to bring the love of Jesus Christ to all mankind. The priests of the Holy Catholic Church have the unique ability to forgive sins because Our Lord Jesus Christ gave them the ability. In the three years that the disciples journeyed with Jesus in His public life, He taught them the Truth and the Faith. Our Lord gave His disciples "power and authority" (Luke 9:1), and later, He gave them the unique power to forgive sins (John 20:21-23).
"[Jesus] said therefore to them again: Peace be to you. As the Father hath sent me, I also send you. When he had said this, he breathed on them; and he said to them: Receive ye the Holy Ghost. Whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained." (John 20:21-23)
In those words, Our Lord Jesus Christ instituted the Sacrament of Confession (Sacrament of Penance). These words of Our Lord were not a symbolic act but one of true and lasting importance. Truly, by these words, the Sacrament of Penance was instituted (Lamentabili Sane 47; Council of Trent, Session Fourteen, Canons 1-15).

In the Holy Scriptures, the only other reference to God breathing upon someone is recorded in Genesis 2:7, when God breathed upon Adam and gave him life. In John 20:21-23 we understand that God is truly giving the eleven apostles this profound ability to forgive sins just as He truly gave Adam the unique gift of life.

Some people ask, "Just because God gave the apostles the power doesn't mean that this is the only way to have our sins forgiven." While on this Earth, Jesus would go through the streets of Jerusalem and heal and forgive those that desired forgiveness. But today Jesus is not walking in the streets. After Our Lord's Resurrection, He gave the apostles the duty to go forth and forgive sins; He never told anyone to pray to Him for forgiveness. Rather, He told the disciples to forgive the sins of penitents. Today our priests and bishops, successors of the apostles, continue to forgive our sins by the power of God.

At the Fourteenth Session of the Council of Trent in 1551 AD, the Holy Church declared the following:

Canons Concerning The Most Holy Sacrament Of Penance

Canon 1. If anyone says that in the Catholic Church penance is not truly and properly a sacrament instituted by Christ the Lord for reconciling the faithful of God as often as they fall into sin after baptism, let him be anathema.

Canon 2. If anyone, confounding the sacraments, says that baptism is itself the sacrament of penance, as though these two sacraments were not distinct, and that penance therefore is not rightly called a second plank after shipwreck, let him be anathema.

Canon 3. If anyone says that those words of the Lord Savior, are not to be understood of the power of forgiving and retaining sins in the sacrament of penance, as the Catholic Church has always understood them from the beginning, but distorts them, contrary to the institution of this sacrament, as applying to the authority of preaching the Gospel, let him be anathema.

Canon 4. If anyone denies that for the full and perfect remission of sins three acts are required on the part of the penitent, constituting as it were the matter of the sacrament of penance, namely, contrition, confession and satisfaction, which are called the three parts of penance; or says that there are only two parts of penance, namely, the terrors of a smitten conscience convinced of sin and the faith received from the Gospel or from absolution, by which one believes that his sins are forgiven him through Christ, let him be anathema.

Canon 5. If anyone says that the contrition which is evoked by examination, recollection and hatred of sins, whereby one recounts his years in the bitterness of his soul, by reflecting on the grievousness, the multitude, the baseness of his sins, the loss of eternal happiness and the incurring of eternal damnation, with a purpose of amendment, is not a true and beneficial sorrow, does not prepare for grace, but makes a man a hypocrite and a greater sinner; finally, that this sorrow is forced and not free and voluntary, let him be anathema.

Canon 6. If anyone denies that sacramental confession was instituted by divine law or is necessary to salvation; or says that the manner of confessing secretly to a priest alone, which the Catholic Church has always observed from the beginning and still observes, is at variance with the institution and command of Christ and is a human contrivance, let him be anathema.

Canon 7. If anyone says that in the sacrament of penance it is not required by divine law for the remission of sins to confess each and all mortal sins which are recalled after a due and diligent examination, also secret ones and those that are a violation of the two last commandments of the Decalogue, as also the circumstances that change the nature of a sin, but that this confession is useful only to instruct and console the penitent and in olden times was observed only to impose a canonical satisfaction; or says that they who strive to confess all sins wish to leave nothing to the divine mercy to pardon; or finally, that it is not lawful to confess venial sins, let him be anathema.

Canon 8. If anyone says that the confession of all sins as it is observed in the Church is impossible and is a human tradition to be abolished by pious people; or that each and all of the faithful of Christ of either sex are not bound thereto once a year in accordance with the constitution of the great Lateran Council and that for this reason the faithful of Christ are to be persuaded not to confess during Lent, let him be anathema.

Canon 9. If anyone says that the sacramental absolution of the priest is not a judicial act but a mere service of pronouncing and declaring to him who confesses that the sins are forgiven, provided only he believes himself to be absolved, even though the priest absolves not in earnest but only in jest; or says that the confession of the penitent is not necessary in order that the priest may be able to absolve him, let him be anathema.

Canon 10. If anyone says that priests who are in mortal sin have not the power of binding and loosing, or that not only priests are the ministers of absolution but that to each and all of the faithful of Christ was it said: by virtue of which words everyone can absolve from sins, from public sins by reproof only, provided the one reproved accept correction, and from secret sins by voluntary confession, let him be anathema.

Canon 11. If anyone says that bishops have not the right to reserve cases to themselves except such as pertain to external administration, and that therefore the reservation of cases does not hinder a priest from absolving from reserved cases, let him be anathema.

Canon 12. If anyone says that God always pardons the whole penalty together with the guilt and that the satisfaction of penitents is nothing else than the faith by which they perceive that Christ has satisfied for them, let him be anathema.

Canon 13. If anyone says that satisfaction for sins, as to their temporal punishment, is in no way made to God through the merits of Christ by the punishments inflicted by Him and patiently borne, or by those imposed by the priest, or even those voluntarily undertaken, as by fasts, prayers, almsgiving or other works of piety, and that therefore the best penance is merely a new life, let him be anathema.

Canon 14. If anyone says that the satisfactions by which penitents atone for their sins through Christ are not a worship of God but traditions of men, which obscure the doctrine of grace and the true worship of God and the beneficence itself of the death of Christ, let him be anathema.

Canon 15. If anyone says that the keys have been given to the Church only to loose and not also to bind, and that therefore priests, when imposing penalties on those who confess, act contrary to the purpose of the keys and to the institution of Christ, and that it is a fiction that there remains often a temporal punishment to be discharged after the eternal punishment has by virtue of the keys been removed, let him be anathema.



Baltimore Catechism:

Q. 776. What is Confession?


A. Confession is the telling of our sins to a duly authorized priest, for the purpose of obtaining forgiveness.

Q. 777. Who is a duly authorized priest?

A. A duly authorized priest is one sent to hear confessions by the lawful bishop of the diocese in which we are at the time of our confession.

Q. 778. Is it ever allowed to write our sins and read them to the priest in the confessional or give them to him to read?

A. It is allowed, when necessary, to write our sins and read them to the priest, as persons do who have almost entirely lost their memory. It is also allowed to give the paper to the priest, as persons do who have lost the use of their speech. In such cases the paper must, after the confession, be carefully destroyed either by the priest or the penitent.

Q. 779. What is to be done when persons must make their confession and cannot find a priest who understands their language?

A. Persons who must make their confession and who cannot find a priest who understands their language, must confess as best they can by some signs, showing what sins they wish to confess and how they are sorry for them.

Q. 780. What sins are we bound to confess?

A. We are bound to confess all our mortal sins, but it is well also to confess our venial sins.

Q. 783. Should a person stay from confession because he thinks he has no sin to confess ?

A. A person should not stay from confession because he thinks he has no sin to confess, for the Sacrament of Penance, besides forgiving sin, gives an increase of sanctifying grace, and of this we have always need, especially to resist temptation. The Saints, who were almost without imperfection, went to confession frequently.

Q. 785. Which are the chief qualities of a good Confession?

A. The chief qualities of a good Confession are three: it must be humble, sincere, and entire.

Q. 786. When is our Confession humble?

A. Our Confession is humble when we accuse ourselves of our sins, with a deep sense of shame and sorrow for having offended God.

Q. 787. When is our Confession sincere?

A. Our Confession is sincere when we tell our sins honestly and truthfully, neither exaggerating nor excusing them.

Q. 788. Why is it wrong to accuse ourselves of sins we have not committed?

A. It is wrong to accuse ourselves of sins we have not committed, because, by our so doing, the priest cannot know the true state of our souls, as he must do before giving us absolution.

Q. 789. When is our Confession entire?

A. Our Confession is entire when we tell the number and kinds of our sins and the circumstances which change their nature.

Q. 790. What do you mean by the "kinds of sin?"

A. By the "kinds of sin," we mean the particular division or class to which the sins belong; that is, whether they be sins of blasphemy, disobedience, anger, impurity, dishonesty, etc. We can determine the kind of sin by discovering the commandment or precept of the Church we have broken or the virtue against which we have acted.

Q. 791. What do we mean by "circumstances which change the nature of sins?"

A. By "circumstances which change the nature of sins" we mean anything that makes it another kind of sin. Thus to steal is a sin, but to steal from the Church makes our theft sacrilegious. Again, impure actions are sins, but a person must say whether they were committed alone or with others, with relatives or strangers, with persons married or single, etc., because these circumstances change them from one kind of impurity to another.

Q. 792. What should we do if we cannot remember the number of our sins?

A. If we cannot remember the number of our sins, we should tell the number as nearly as possible, and say how often we may have sinned in a day, a week, or a month, and how long the habit or practice has lasted.

Q. 793. Is our Confession worthy if, without our fault, we forget to confess a mortal sin?

A. If without our fault we forget to confess a mortal sin, our Confession is worthy, and the sin is forgiven; but it must be told in Confession if it again comes to our mind.

Q. 795. Is it a grievous offense willfully to conceal a mortal sin in Confession?

A. It is a grievous offense willfully to conceal a mortal sin in Confession, because we thereby tell a lie to the Holy Ghost, and make our Confession worthless.

Q. 796. How is concealing a sin telling a lie to the Holy Ghost?

A. Concealing a sin is telling a lie to the Holy Ghost, because he who conceals the sin declares in confession to God and the priest that he committed no sins but what he has confessed, while the Holy Ghost, the Spirit of Truth, saw him committing the sin he now conceals and still sees it in his soul while he denies it.

Q. 797. Why is it foolish to conceal sins in confession?

A. It is foolish to conceal sins in confession:

1. Because we thereby make our spiritual condition worse;
2. We must tell the sin sometime if we ever hope to be saved;
3. It will be made known on the day of judgment, before the world, whether we conceal it now or confess it.

Q. 798. What must he do who has willfully concealed a mortal sin in Confession?

A. He who has willfully concealed a mortal sin in Confession must not only confess it, but must also repeat all the sins he has committed since his last worthy Confession.

Q. 799. Must one who has willfully concealed a mortal sin in confession do more than repeat the sins committed since his last worthy confession?

A. One who has willfully concealed a mortal sin in confession must, besides repeating all the sins he has committed since his last worthy confession, tell also how often he has unworthily received absolution and Holy Communion during the same time.

Q. 800. Why does the priest give us a penance after Confession?

A. The priest gives us a penance after Confession, that we may satisfy God for the temporal punishment due to our sins.

Q. 801. Why should we have to satisfy for our sins if Christ has fully satisfied for them?

A. Christ has fully satisfied for our sins and after our baptism we were free from all guilt and had no satisfaction to make. But when we willfully sinned after baptism, it is but just that we should be obliged to make some satisfaction.

Q. 802. Is the slight penance the priest gives us sufficient to satisfy for all the sins confessed?

A. The slight penance the priest gives us is not sufficient to satisfy for all the sins confessed:

1. Because there is no real equality between the slight penance given and the punishment deserved for sin;
2. Because we are all obliged to do penance for sins committed, and this would not be necessary if the penance given in confession satisfied for all. The penance is given and accepted in confession chiefly to show our willingness to do penance and make amends for our sins.

Q. 803. Does not the Sacrament of Penance remit all punishment due to sin?

A. The Sacrament of Penance remits the eternal punishment due to sin, but it does not always remit the temporal punishment which God requires as satisfaction for our sins.

Q. 804. Why does God require a temporal punishment as a satisfaction for sin?

A. God requires a temporal punishment as a satisfaction for sin to teach us the great evil of sin and to prevent us from falling again.

Q. 805. Which are the chief means by which we satisfy God for the temporal punishment due to sin?

A. The chief means by which we satisfy God for the temporal punishment due to sin are: Prayer, Fasting, Almsgiving; all spiritual and corporal works of mercy, and the patient suffering of the ills of life.

Commentary on the Baltimore Catechism:

The Catechism teaches that for a Confession to be authentic and our sins to be forgiven, we must confess all mortal sins. If we willingly do not confess a mortal sin, our sins are not forgiven. For a sin to be mortal, it must fulfill three categories:
  • It must be serious matter (against one of the Commandments)
  • The individual must know it's wrong when he/she does it
  • The individual must have full control of will (ex. he/she is not dreaming or forced to do it)
Confession is essential for reception of the Most Holy Eucharist. The Eucharist, the Body and Blood of Our Savior, is the most supreme gift. The Eucharist is the source and summit of the Christian life. If we are in a state of mortal sin we are forbidden to receive the Eucharist before Confession. As St. Paul writes: "Therefore whosoever shall eat this bread, or drink the chalice of the Lord unworthily, shall be guilty of the body and of the blood of the Lord" (1 Corinthians 11:27).

Some claim that when the veil in the temple veil was torn in half, priests were no longer needed: "And Jesus having cried out with a loud voice, gave up the Ghost. And the veil of the temple was rent in two, from the top to the bottom" (Mark 15:37-38).

This logic, though, is incorrect. Jesus did not remove the priesthood but founded a new one. The veil was torn to signify the New Covenant replacing the Old Covenant with the Israelites. The Old Testament priesthood prefigured the new Testament's priesthood. The veil was placed in the temple to separate the Holy of Holies (i.e. The Ark of the Covenant) from the people of Israel. The people of God could not touch the Holy Ark because by doing so they died. But, when Christ died we were redeemed - man could now approach God and hope to receive the new Holy of Holies, Our Lord. In Matthew Chapter Nine, Jesus forgives a man's sins and St. Matthew in the Gospel writes:
"When the crowds saw this they were struck with awe and glorified God who had given such authority to human beings." The point remains that God has given this authority to forgive sins to the apostles who in turn passed it to their successors through the imposition of hands. This process called the imposition or laying on of hands has ensured that today's priests and bishops can forgive sins.
Some people may further object to the Sacrament of Confession by citing 1 John 1:9 "If we confess our sins, he is faithful and just, to forgive us our sins, and to cleanse us from all iniquity." But this passage again does not disprove Confession. This passage is referring to the Confession of sins and not the manner in which it is achieved. It can only be inferred that St. John would refer to the confession of sins to the apostles, of which he wrote in the Gospel of John 20:21-23.

Confession by Phone? Internet?

I've heard a question asked recently whether or not Confession by telephone or the Internet is permitted. The answer is of course no. As we see in the Gospels, it is about a personal encounter with Jesus Christ that matters. In Confession, we not only confess our sins but we humble ourselves by kneeling down and begging for mercy. The Prodigal Son did not call from across the field: "Forgive me." Rather, the Gospel says, the Son "...rising up he came to his father. And when he was yet a great way off, his father saw him, and was moved with compassion, and running to him fell upon his neck, and kissed him" (Luke 15:20).

In Confession, Jesus Christ runs back to us and pours grace into our souls. It is about this personal encounter that matters.

The Catholic Church has also condemned Confession through the Internet:

The Pontifical Council on Social Communications on the Church and the Internet published a document in 2002 that says, “virtual reality cannot substitute for the real presence of Christ in the Eucharist, nor the sacramental reality of the other sacraments, nor the worship shared in a human community of flesh and bones....Sacraments on the Internet do not exist....Even religious experiences that are possible there through the grace of God are insufficient if they are separated from interaction in the real world with other persons of faith.”

Conclusion:

So, let us remember not only to understand the Sacrament well but also to receive forgiveness through it. Before Confession, read an Examination of Conscience. And, for those of you preparing to make your first Confession, read up on How to Go to Confession. I also recommend reading St. John Vianney's Catechism on Confession.
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Today's Stational Church: March 16, 2006

Today's Stational Church Station is the Church of St. Mary Trastevere


In the heart of Transtiber, in a beautiful Romanesque square stands the church of St. Mary. On the spot of this church, shortly before the birth of Christ, oil gushed out of the ground. Mary carried Christ "the Anointed One" (reference to the oil) in her arms. The Mother of God is today's stational leader to Christ, the Light of the world.

We fly to your patronage, Holy Mother of God. Do present our humble prayers to Him, whom you did bring forth, the King that rules heaven and earth. Help us, good Mother, that He may keep us away from the broad road, which leads to darkness and perdition and take us on the narrow but sure way to eternal light and life.It is Thursday, four weeks from the great Eucharistic Thursday. May today's Eucharistic action give us light to see the right way and strength to follow it. And Christ is the "Way," and Mary, our leader to this "Way"—Per Mariam ad Jesum!

Let us pray: Grant us, we beseech Thee, O Lord, the help of Thy grace, that being duly intent on fasts and prayers, we may be delivered from enemies of soul and body. Through Christ, Our Lord. Amen.

(Source: St. John Cantius)
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March 16, 2006 Lenten Quotation

"Few people would give their lives even for a just person, and all of us face death with reluctance, even in a just cause. How great a Savior we have then, and how deeply we ought to ponder his love for us! It is a clear proof of his divine goodness that when the appointed time came, he did not hesitate to suffer and die for the wicked and the unjust. In the gospel it is said that no one is good but God the Father; and so unless our Savior had been his Son, sharing in the Father's very substance, he could not have shown such great goodness toward us. By this proof, therefore, we can recognize in him that good man for whom someone might have the courage to die.

"Once people have understood the extent of Christ's goodness toward them and his love has been poured into their hearts, they will long not only to die for this good man Christ, but to die voluntarily." Origen of Alexandria

Image Source: Believed to be in the Public Domain
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Wednesday, March 15, 2006
The Church and Christ are Inseperable


The Holy Father, Pope Benedict XVI, has said what I have been trying to say for years.

Speaking to about 30,000 people in St. Peter's Square, the Holy Father said that there is "a deep, inseparable, and mysterious connection" between Jesus and the Church founded on his apostles. Warning against "individualistic" approaches to faith, and the temptation to separate individual piety from "organized religion," the Pope said: "There is no conflict between Christ and his Church."

In commissioning the apostles, the Pope explained, Jesus left a clear sign that he wanted a constant presence in the world, to bear witness to Him and spread the Gospel. The Pontiff said that "the entire mission of the incarnate Son has a community goal."

Despite the inevitable weaknesses of human agents, the Pope continued, the Church reflects the face of Jesus Christ. Today's Church, led by bishops to whom the faith was passed down from the original apostles, remains intimated linked with the Savior, and in the teachings of the Church "we can read the truth of Christ."

The Holy Father prompted warm applause from the large crowd when he drove home the point: "The slogan that was fashionable a few years ago-- 'Jesus Yes, Church No'-- is completely irreconcilable with the intentions of Christ." Pope Benedict has continued the pattern set by Pope John Paul II, offering weekly meditations on a set topic. For the first several months of his pontificate he continued the series begun by his predecessor, with weekly meditations on the psalms and canticles of the Divine Office. At his February 15 audience he wrapped up that cycle of talks, which Pope John Paul had begun in April 2001, having covered all of the psalms and canticles. (Source: CWNews)
I agree wholeheartedly with the Holy Father's words. It is quite clear that Our Lord created ONE Church on St. Peter in Matthew 16:18. And only the Catholic Church, with St. Peter as the first pope, can trace itself back to the time of Christ; no other denomination can do this because for nearly 1500 the Catholic Church was the only denomination of Christianity.

In today's world we live in a society where the Church is ignored and secularism embraced. Yet, as the Holy Father said previously on April 18, 2005, "Being an 'adult' means having a faith which does not follow the waves of today's fashions or the latest novelties. A faith which is deeply rooted in friendship with Christ is adult and mature. It is this friendship that opens us up to all that is good and gives us the knowledge to judge true from false, and deceit from truth."

These words from the homily that began the conclave that would elect him and his words today both illustrate the same theme - Jesus Christ and the Church are one. For the Church has never shifted position to the times, rather, like Christ, it will remain true until the very end.

In the words of St. Joan of Arc, said before she was condemned to death for Christ, "About Jesus Christ and the Church, I simply know they're just one thing, and we shouldn't complicate the matter."
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Today's Stational Church

Today's Lenten Station is at the Church of St. Cecilia in Trastevere of Rome:

In the heart of Transtiber Rome, entered by way of a Baroque gateway portal and a cheerful courtyard, towers the splendid church of St. Cecilia, in which is buried St. Cecilia, the virgin-martyr. In the fifth century, this church was one of the most celebrated churches in Rome. On Ash Wednesday, the church was St. Sabina, the martyr-matron. On Wednesday of the first week of Lent, we visited St. Mary Major. On this third Wednesday, it is again a woman—the virgin-martyr and "glory of the early Church," St. Cecilia, who leads us to "the Son of Man, who came not to be served but to serve, and to give His life as a ransom for many."One reason why Christians often are lacking in joy and holy enthusiasm is their lack of purity. We know how the flesh lusts against the spirit and the spirit against the flesh. The two cannot live in the same house. One of the two must go. St. Cecilia knew no compromise. Her baptismal garment was never stained by impurity.

Let us pray: O God, the restorer and lover of innocence, turn towards Thee the hearts of Thy servants; that being inflamed with the fervor of Thy Spirit, they may be found both steadfast in faith and fruitful in good works. Through Christ, Our Lord.Amen.

(Source: St. John Cantius)

Also, read up on the history of this devotion. There are indulgences concerning this devotion (if you actually go to the church) too.

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Tuesday, March 14, 2006
My Lenten Reading

While searching through St. Blog's Parish Hall, I came across Monk?, which posted an interesting piece of information concerning the Benedictine Order. Specifically, Chapter 48 of the Rule of St. Benedict that requires the monk to receive a book from the library to read through during the days of Lent. The blogger posted a link to recommended books.

I, myself, am reading two books. The first, is "The Spiritual Vision of Pope Benedict XVI: Let God's Light Shine Forth", which is a book that includes various speeches and letters by Pope Benedict XVI. The book is entirely the Holy Father's thoughts, and I have enjoyed it immensely. I plan on posting excerpts and my general review of the book next week.

The second book is "The Dolorous Passion of Our Lord Jesus Christ" by Blessed Anne Catherine Emmerich. The book, however, is proving very difficult to read. I have passed the sections on author's life and the meditations. Tomorrow I will start reading Chapter 1 of Our Lord's Passion. Please join me in reading it online so that I may discuss it with someone else.
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Wisdom for March 14, 2006

Archbishop Fulton Sheen:

The good of sacrifice makes the effort worthwhile “The violin strings, if they were conscious, would complain when the musician tightened them, but this is because they do not see that the sacrificial strain was necessary before they could produce a perfect melody. Evils actually become lighter by patient endurance and benefits are poisoned by discontent.”

Blessed Mother Teresa:

"Find Jesus, and you will find peace."

Image Source: Believed to be in the Public Domain
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Today's Stational Church

During Lent, many people celebrate a tradition called praying the Stational Churches. Many pilgrims will journey each day to a different Church in Rome during Lent. We can, however, join them spiritually in prayer each day.

I will continue to post these daily if anyone is interested.

Here is today's Stational Church:

The Station today is at the sanctuary of St. Balbina—a Roman virgin, who lived in the second century and whose remains, along with those of her father, the martyr St. Quirinus, lies under the altar. This church stands on a slope of the Aventine Hill.S t. Balbina followed Christ. To Him she gave her home that it might henceforth be His home where He would "have mercy on His people according to His great mercy and blot out their iniquity" and where they would seek His face, and finding it, "relate all His wonders, and be glad and rejoice and sing praise to the name of the Most High."I seek Your face! Your face, O Lord, will I still seek. Turn not away Your face from me.

Let us pray: Of Thy goodness, we beseech Thee, O Lord. Continue to help us in the observance of this holy fast, that having learned our duties from Thee, we may accomplish them by the help of Thy grace. Through Christ, Our Lord. Amen.

For the Liturgy of the Hours today and the prayer of the Church please see this website.
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St. Maximilian

Today we remember St. Maximilian (not Maximilian Koble). St. Maximilian was a Roman who lived from 274 to 295 AD. An account of his final words has still preserved to today. Maximilian, at 21 years old, gave his life up for the Glory of Christ.

Brought before the proconsul Dion, Maximilian refused enlistment in the Roman army saying, "I cannot serve, I cannot do evil. I am a Christian."

Dion replied: "You must serve or die."

Maximilian: "I will never serve. You can cut off my head, but I will not be a soldier of this world, for I am a soldier of Christ. My army is the army of God, and I cannot fight for this world. I tell you I am a Christian."


Dion: "There are Christian soldiers serving our rulers Diocletian and Maximian, Constantius and Galerius."

Maximilian: "That is their business. I also am a Christian, and I cannot serve."

Dion: "But what harm do soldiers do?"

Maximilian: "You know well enough."

Dion: "If you will not do your service I shall condemn you to death for contempt of the army."

Maximilian: "I shall not die. If I go from this earth my soul will live with Christ my Lord."
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Monday, March 13, 2006
A new book: The Collar, A Year of Striving and Faith Inside a Catholic Seminary

I was very pleased to see that one of my readers emailed me the other day concerning a book they wrote. This is the email:






Thanks for your blog!

My name is Jonathan Englert and I want to let you know about my new book being published by Houghton Mifflin April 7. I followed five seminarians through one year of seminary in an effort to tell the story of priesthood and the calling to religious life in a way that it hasn't been told before. The result is The Collar, A Year of Striving and Faith Inside a Catholic Seminary. Whenever you get a chance, please check out the book's website for more information: http://www.thecollarbook.com/

Please let me know what you think of the site. I would appreciate anything you might suggest or be able to do to get the word out about the book.

Thanks.
Jonathan
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