While western Virginia is a bit of a Catholic backwater, we are blessed to have, in addition to the common Roman rite parishes, a Maronite Catholic church - Saint Elias (at 4730 Cove Road, just off Peters Creek Road):
St. Elias Catholic Church is located in Roanoke, Virginia. The church belongs to the Maronite Rite, which evolved from the Antiochene Tradition of Catholicism.
The Maronite Rite takes its name from a holy hermit called Maron, who lived in the 4th and 5th centuries near Antioch, in Northern Syria. He was a staunch defender of the Catholic faith. His disciples followed in his footsteps. It has been said that their history "is the story of a people who were continually willing to shed their blood and sacrifice their lives and possessions for religious convictions and human liberties."
The Maronite Church became a formal entity with the institution of the Maronite Patriarchate of Antioch and the Whole East in the 7th century. The first Patriarch was St. John Maron chosen in 685 C.E. The residence of the Maronite Patriarch is now in Lebanon.
The Maronite Church professes the same faith and beliefs of the One Holy, Catholic and Apostolic Church. It also administers the seven sacraments instituted by Christ, and obeys all the rules and ordinances issued by our Holy Father the Pope, the successor of Saint Peter in the Vatican.
The only difference between the Maronite Church and the Roman Church is in the Divine Liturgy.
Tuesday, January 08, 2008
Community Organizing
The various political campaigns prompt this ironic juxtaposition of three links with reference to Alinsky:
From a "progressive" site: Jesus and Alinsky
And on First Things, Neuhaus writes, in passing:
Our old hand thinks part of the problem is with the Industrial Areas Foundation (IAF), an effort launched more than thirty years ago by the late Saul Alinsky of Chicago, who made no secret of his strategy of hijacking the resources of the Catholic Church for his self-declared revolution. IAF is, under various names, still very much a force in community organizing around the country. But why are Catholic dioceses and CCHD so hesitant to insist that assisted programs be commensurate with Catholic support and teaching? Part of the answer is a good ecumenical impulse gone awry. In many urban areas, liberal Protestant churches are a small minority in community coalitions but exercise a large influence, often because Catholics don’t want to offend them by pressing issues such as support for crisis pregnancy centers or opposition to partial-birth abortion. Another part of the answer is that it is naively assumed that more "inclusive" groups will more impartially serve "the common good," when, in fact, any viable organization has its particular goals-a.k.a. "interests"-for good or ill.
And, to make the connection even more obvious: a useful, even if overheated, Catholic City article.
Monday, January 07, 2008
Call to Pray
Richard Owen reports in London Times Online that:
Pope Benedict XVI has instructed Roman Catholics to pray “in perpetuity” to cleanse the Church of paedophile clergy. All dioceses, parishes, monasteries, convents and seminaries will be expected to organise continuous daily prayers to express penitence and to purify the clergy.
Vatican officials said that every parish or institution should designate a person or group each day to conduct continuous prayers for the Church to rid itself of the scandal of sexual abuse by clergy. Alternatively, churches in the same diocese could share the duty. Prayer would take place in one parish for 24 hours, then move to another.
Vatican watchers said that there was no known precedent for global prayer on a specific issue of this kind. There are about one billion Roman Catholics worldwide.
The instruction was sent to bishops by Cardinal Cláudio Hummes of Brazil, head of the Vatican Congregation for the Clergy. He told L’Osservatore Romano, the Vatican newspaper, that he was acting in the Pope’s name. The Pope wanted Catholics to pray for the “mercy of God for the victims of the grave situations caused by the moral and sexual conduct of a very small part of the clergy”, he said.
Pope Benedict XVI has instructed Roman Catholics to pray “in perpetuity” to cleanse the Church of paedophile clergy. All dioceses, parishes, monasteries, convents and seminaries will be expected to organise continuous daily prayers to express penitence and to purify the clergy.
Vatican officials said that every parish or institution should designate a person or group each day to conduct continuous prayers for the Church to rid itself of the scandal of sexual abuse by clergy. Alternatively, churches in the same diocese could share the duty. Prayer would take place in one parish for 24 hours, then move to another.
Vatican watchers said that there was no known precedent for global prayer on a specific issue of this kind. There are about one billion Roman Catholics worldwide.
The instruction was sent to bishops by Cardinal Cláudio Hummes of Brazil, head of the Vatican Congregation for the Clergy. He told L’Osservatore Romano, the Vatican newspaper, that he was acting in the Pope’s name. The Pope wanted Catholics to pray for the “mercy of God for the victims of the grave situations caused by the moral and sexual conduct of a very small part of the clergy”, he said.
Sunday, January 06, 2008
Epiphany
From Fr John Zuhlsdorf's blog:
Epiphany is from the Greek word for a divine “manifestation” or “revelation”. The Church’s liturgy for the feast, especially in its antiphons for Vespers, reflect the tradition that Epiphany was thought to be the day not only when the Magi came to adore Christ, but also the same day years later when Jesus changed water into wine at Cana, and also when He was baptized by St. John at the Jordan.
....
In each of these three mysteries Jesus is revealed to be more than a mere man. He is man and God. The are many “epiphanies” of God in the Scripture, for example, the burning bush seen by Moses, the Transfiguration, and the abovementioned. The history of the modern feast of Epiphany is ancient and complicated history. In the East Epiphany was an extremely important feast far more important than the relative latecomer Christmas. In the West, the Nativity developed first and the celebration of Epiphany came later. In many places in the world, Epiphany, and not Christmas, is the day to exchange gifts, in imitation of the Magi. Epiphany truly really falls on the 6th of January, the twelfth day after Christmas (as in “On the Twelfth day of Christmas, my true love gave to me…” – which some think comes from Ireland during the time when Catholicism was illegal). Twelfth Night as in Shakespeare’s play, refers to Epiphany. In the post-Conciliar calendar, it can be transferred to Sunday and perhaps this is good: the ancient and mysterious feast now gets more attention than it did when it was observed strictly on January 6th.
Epiphany is from the Greek word for a divine “manifestation” or “revelation”. The Church’s liturgy for the feast, especially in its antiphons for Vespers, reflect the tradition that Epiphany was thought to be the day not only when the Magi came to adore Christ, but also the same day years later when Jesus changed water into wine at Cana, and also when He was baptized by St. John at the Jordan.
....
In each of these three mysteries Jesus is revealed to be more than a mere man. He is man and God. The are many “epiphanies” of God in the Scripture, for example, the burning bush seen by Moses, the Transfiguration, and the abovementioned. The history of the modern feast of Epiphany is ancient and complicated history. In the East Epiphany was an extremely important feast far more important than the relative latecomer Christmas. In the West, the Nativity developed first and the celebration of Epiphany came later. In many places in the world, Epiphany, and not Christmas, is the day to exchange gifts, in imitation of the Magi. Epiphany truly really falls on the 6th of January, the twelfth day after Christmas (as in “On the Twelfth day of Christmas, my true love gave to me…” – which some think comes from Ireland during the time when Catholicism was illegal). Twelfth Night as in Shakespeare’s play, refers to Epiphany. In the post-Conciliar calendar, it can be transferred to Sunday and perhaps this is good: the ancient and mysterious feast now gets more attention than it did when it was observed strictly on January 6th.
Saturday, January 05, 2008
Twelve Dramas - Shakespeare
- Anthony & Cleopatra
- As You Like It
- Coriolanius
- Hamlet
- Julius Caesar
- King Lear
- Measure for Measure
- Merchant of Venice
- Romeo & Juliet
- Tempest
- Twelfth Night
- Winter's Tale
Patristic Greek
There's an excellent new resource for reading early post-apostolic Christian texts: A Patristic Greek Reader by Rodney Whitacre, Professor of Biblical Studies at Trinity Episcopal School for Ministry.
To quote Mike Aquilina's recommendation on the back cover: "This is more than a book. It's an opportunity to learn Greek from a superlative teacher and to learn Christianity from the greatest ancient masters. Dr Whitacre's anthology is unique, a model of both pedagogy and mystagogy. The Spirit has been leading the churches to 'return to the sources,' and A Patristic Greek Reader is a beautiful beginning for that journey."
The text provides all the resources needed for someone who has completed a beginning Greek course (at the level of, say, Wenham's Elements of NT Greek). Additionally, translations are provided for all texts so one can even use it for a sampling of patristic texts if one does not yet have a beginning fluency in New Testament Greek. Readings include selections from the Didache, Clement, Ignatius, Athanasius, Gregory of Nazianzus, Chrysostom, and Symeon among others.
Dr Whitacre selects texts focusing on three themes: the person of God, the plan of God, and God's pattern for life. To quote from the introduction:
'A great deal of energy in the early church was spent in discussion of the person and character of God, that is, the mystery of the Trinity--both the unity of the Godhead and the characteristics of each of the divine persons. Included here is also the teaching about the two natures of Christ, both divine and human. The second general theme, the plan of God, is also discussed in many of the writings. They reflect profoundly on the salvation that has been accomplished through the death and resurrection of Jesus, they try to understand the relation between Israel and the church in God's work in history, and they develop further the church's understanding of the cosmic dimension so God's plan, already touched on by Paul (e.g., 1 Cor 15:20-28; Eph 1:10). Many of the writings are also concerned with the third theme, God's pattern of life for the people of God. The forms which life in Christ should take, both on the personal and the corporate level, are frequently discussed. This theme includes the patterns of relationship within the body of Christ as well as with those outside the body. The nature of the sacraments and the institutional structures that are appropriate for the people of God also come under the corporate dimension of the this third theme. On the level of the individual we find teaching about love, prayer, asceticism, and holiness of life.'
To quote Mike Aquilina's recommendation on the back cover: "This is more than a book. It's an opportunity to learn Greek from a superlative teacher and to learn Christianity from the greatest ancient masters. Dr Whitacre's anthology is unique, a model of both pedagogy and mystagogy. The Spirit has been leading the churches to 'return to the sources,' and A Patristic Greek Reader is a beautiful beginning for that journey."
The text provides all the resources needed for someone who has completed a beginning Greek course (at the level of, say, Wenham's Elements of NT Greek). Additionally, translations are provided for all texts so one can even use it for a sampling of patristic texts if one does not yet have a beginning fluency in New Testament Greek. Readings include selections from the Didache, Clement, Ignatius, Athanasius, Gregory of Nazianzus, Chrysostom, and Symeon among others.
Dr Whitacre selects texts focusing on three themes: the person of God, the plan of God, and God's pattern for life. To quote from the introduction:
'A great deal of energy in the early church was spent in discussion of the person and character of God, that is, the mystery of the Trinity--both the unity of the Godhead and the characteristics of each of the divine persons. Included here is also the teaching about the two natures of Christ, both divine and human. The second general theme, the plan of God, is also discussed in many of the writings. They reflect profoundly on the salvation that has been accomplished through the death and resurrection of Jesus, they try to understand the relation between Israel and the church in God's work in history, and they develop further the church's understanding of the cosmic dimension so God's plan, already touched on by Paul (e.g., 1 Cor 15:20-28; Eph 1:10). Many of the writings are also concerned with the third theme, God's pattern of life for the people of God. The forms which life in Christ should take, both on the personal and the corporate level, are frequently discussed. This theme includes the patterns of relationship within the body of Christ as well as with those outside the body. The nature of the sacraments and the institutional structures that are appropriate for the people of God also come under the corporate dimension of the this third theme. On the level of the individual we find teaching about love, prayer, asceticism, and holiness of life.'
Thursday, January 03, 2008
The Church Body
From Lumen Gentium:
8. Christ, the one Mediator, established and continually sustains here on earth His holy Church, the community of faith, hope and charity, as an entity with visible delineation through which He communicated truth and grace to all. But, the society structured with hierarchical organs and the Mystical Body of Christ, are not to be considered as two realities, nor are the visible assembly and the spiritual community, nor the earthly Church and the Church enriched with heavenly things; rather they form one complex reality which coalesces from a divine and a human element. For this reason, by no weak analogy, it is compared to the mystery of the incarnate Word. As the assumed nature inseparably united to Him, serves the divine Word as a living organ of salvation, so, in a similar way, does the visible social structure of the Church serve the Spirit of Christ, who vivifies it, in the building up of the body (cf Eph 4:16).
8. Christ, the one Mediator, established and continually sustains here on earth His holy Church, the community of faith, hope and charity, as an entity with visible delineation through which He communicated truth and grace to all. But, the society structured with hierarchical organs and the Mystical Body of Christ, are not to be considered as two realities, nor are the visible assembly and the spiritual community, nor the earthly Church and the Church enriched with heavenly things; rather they form one complex reality which coalesces from a divine and a human element. For this reason, by no weak analogy, it is compared to the mystery of the incarnate Word. As the assumed nature inseparably united to Him, serves the divine Word as a living organ of salvation, so, in a similar way, does the visible social structure of the Church serve the Spirit of Christ, who vivifies it, in the building up of the body (cf Eph 4:16).
Needing Grace
"What can grace mean to us, who live well enough without favors from gracious authority?" - Philip Rieff, Charisma, page 82.
I need Thee every hour...
I need Thee every hour...
Wednesday, January 02, 2008
30/30 Accessibility
In these modern times with concern about accessibility, I'd like to propose the thirty-thirty rule:
A religious tradition is accessible if its main liturgical events are within 30 miles and 30 hours of wherever one's apt to be in spacetime.
Lots of religious sects assume one's not apt to travel and are only accessible on that assumption.
A religious tradition is accessible if its main liturgical events are within 30 miles and 30 hours of wherever one's apt to be in spacetime.
Lots of religious sects assume one's not apt to travel and are only accessible on that assumption.
Tuesday, January 01, 2008
New Year's Day
This eighth day of Christmas is the day of Jesus' circumcision and also the holy day of Mary, Mother of God. Mark Shea writes in This Rock (1994):
As a former Evangelical, I know anti-Marian arguments. But, having been a Catholic for nearly six years, I've been surprised to discover how much larger Mary looms in many Protestant minds than in Catholic ones. Maybe I'm languishing in a papally-induced spiritual blindness, but Jesus seems as big to me as ever. Only Mary has changed sizes since I "poped." She got a lot smaller and less threatening.
Since I became a Catholic she often, after directing me to her Son, has seemed to slip out of the room for long stretches, leaving me to talk with him while she busies herself with quietly praying for me or doing some other motherly task. She has been a most unobtrusive presence--endlessly loving and interceding, but not nearly as noisy about it as my Protestant upbringing would have led me to believe.
Yet how can this be? Books have "proven" that Catholics are obsessively fixated on our Lady to the exclusion of faith in Christ. They have shown that all we think about is the way in which Mary can save us from sin. They have demonstrated that I spend day and night obsequiously seeking to have her declared a fourth member of the Trinity.
Of course, there are benighted souls in my communion (Mother Teresa, say) whose summary of Marian devotion is: Love Jesus as Mary loves Jesus, love Mary as Jesus loves Mary. Such people seem to think that Mary is not a goddess but that she has a significant place in the drama of redemption. They regard her as remarkable in that her choice to love and obey the as-yet-unseen and unincarnate Messiah was the very key to the Incarnation.
They find a subtle difference between such faith (unbuttressed and unrehearsed) and the wobbly performance of Peter and Thomas. They attach some quirky meaning to the fact she was the first disciple to say "yes" to the incarnate God and that it was this "yes" and the love it expressed which was the basis of the first and deepest love relationship the Son of God ever experienced as man.
Such cultists seem to have this notion that her role in the life of the Church might extend beyond the physical fact of providing a uterine environment and three square meals a day to the Second Person of the Trinity--that she is something more than a disposable first stage in the Incarnation.
For some reason they hold the belief that Jesus, who obeyed the law perfectly, obeyed the command to love his mother in a way unique in human history and that imitating him might involve us in that love relationship too. They are bewitched with the fact the dying Jesus commanded the disciple he loved (that is, you and me) to have Mary as mother and that she was commanded to have the beloved disciple (that is, you and me) as her son.
These people suspect that as the risen Christ remains human forever, so he remains his mother's son forever. If she loves him, she just might love those who are in him as her own and pray they will love her son with all their heart, soul, mind, and strength. Likewise, if Jesus loves her in a unique way and we are to be like him . . . well, you can work that one out.
As a former Evangelical, I know anti-Marian arguments. But, having been a Catholic for nearly six years, I've been surprised to discover how much larger Mary looms in many Protestant minds than in Catholic ones. Maybe I'm languishing in a papally-induced spiritual blindness, but Jesus seems as big to me as ever. Only Mary has changed sizes since I "poped." She got a lot smaller and less threatening.
Since I became a Catholic she often, after directing me to her Son, has seemed to slip out of the room for long stretches, leaving me to talk with him while she busies herself with quietly praying for me or doing some other motherly task. She has been a most unobtrusive presence--endlessly loving and interceding, but not nearly as noisy about it as my Protestant upbringing would have led me to believe.
Yet how can this be? Books have "proven" that Catholics are obsessively fixated on our Lady to the exclusion of faith in Christ. They have shown that all we think about is the way in which Mary can save us from sin. They have demonstrated that I spend day and night obsequiously seeking to have her declared a fourth member of the Trinity.
Of course, there are benighted souls in my communion (Mother Teresa, say) whose summary of Marian devotion is: Love Jesus as Mary loves Jesus, love Mary as Jesus loves Mary. Such people seem to think that Mary is not a goddess but that she has a significant place in the drama of redemption. They regard her as remarkable in that her choice to love and obey the as-yet-unseen and unincarnate Messiah was the very key to the Incarnation.
They find a subtle difference between such faith (unbuttressed and unrehearsed) and the wobbly performance of Peter and Thomas. They attach some quirky meaning to the fact she was the first disciple to say "yes" to the incarnate God and that it was this "yes" and the love it expressed which was the basis of the first and deepest love relationship the Son of God ever experienced as man.
Such cultists seem to have this notion that her role in the life of the Church might extend beyond the physical fact of providing a uterine environment and three square meals a day to the Second Person of the Trinity--that she is something more than a disposable first stage in the Incarnation.
For some reason they hold the belief that Jesus, who obeyed the law perfectly, obeyed the command to love his mother in a way unique in human history and that imitating him might involve us in that love relationship too. They are bewitched with the fact the dying Jesus commanded the disciple he loved (that is, you and me) to have Mary as mother and that she was commanded to have the beloved disciple (that is, you and me) as her son.
These people suspect that as the risen Christ remains human forever, so he remains his mother's son forever. If she loves him, she just might love those who are in him as her own and pray they will love her son with all their heart, soul, mind, and strength. Likewise, if Jesus loves her in a unique way and we are to be like him . . . well, you can work that one out.
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