Friday, December 16th, 2011


I don’t know how far Santa Monica is from the La Brea tar pits, but it sure looks like the non-believers scored a slam-dunk into the sticky black for the War On Christmas this year.

Atheists 18, Christians 2, Jews 1.

Here’s to the nine-point-five percent for Jesus, Mary, and Joseph. Have public Christmas displays been sunk with the mastodons into the mists of history?

Church spokeman Hunter Jameson:

Our belief is that these new applicants have been working together to displace and push out the nativity scenes from the park, rather than erecting a full display of their own.

Rick Perry keeps wanting to tell me there’s a war on religion. But I don’t see the problem with churches displaying the nativity on their own property. The problem with bringing religion into the public sphere, such as in schools and into parks, is that you never know what you might get.

When I worked in rural Iowa, athletes led their own prayers before games. I asked one of my parishioners what the reaction might be if he led the rosary instead of a run-on evangelical-type prayer. I got a blank stare. I thought that would be the case. I’m not so sure these school-prayer types really want their kids getting offerings from Catholics, Muslims, LDS, pagans, and other religions.

The Christians were outmaneuvered in Santa Monica this time around. Maybe they should be thankful they’ve still got Augustine’s mama as a namesake. Or perhaps they should start acting sly (like snakes) instead of extinct (like saber-tooth cats) and start lining up for next year’s lottery.

What every Catholic should know about the Eucharistic Prayer, and it’s something a bit more than “consecration” and three little songs:

79. The main elements of which the Eucharistic Prayer consists may be distinguished from one another in this way:

a) The thanksgiving (expressed especially in the Preface), in which the Priest, in the name of the whole of the holy people, glorifies God the Father and gives thanks to him for the whole work of salvation or for some particular aspect of it, according to the varying day, festivity, or time of year.

b) The acclamation, by which the whole congregation, joining with the heavenly powers, sings the Sanctus (Holy, Holy, Holy). This acclamation, which constitutes part of the Eucharistic Prayer itself, is pronounced by all the people with the Priest.

c) The epiclesis, in which, by means of particular invocations, the Church implores the power of the Holy Spirit that the gifts offered by human hands be consecrated, that is, become Christ’s Body and Blood, and that the unblemished sacrificial Victim to be consumed in Communion may be for the salvation of those who will partake of it.

d) The institution narrative and Consecration, by which, by means of the words and actions of Christ, that Sacrifice is effected which Christ himself instituted during the Last Supper, when he offered his Body and Blood under the species of bread and wine, gave them to the Apostles to eat and drink, and leaving with the latter the command to perpetuate this same mystery.

e) The anamnesis, by which the Church, fulfilling the command that she received from Christ the Lord through the Apostles, celebrates the memorial of Christ, recalling especially his blessed Passion, glorious Resurrection, and Ascension into heaven.

f) The oblation, by which, in this very memorial, the Church, in particular that gathered here and now, offers the unblemished sacrificial Victim in the Holy Spirit to the Father. The Church’s intention, indeed, is that the faithful not only offer this unblemished sacrificial Victim but also learn to offer their very selves,[cf. Sacrosanctum Concilium 48; Eucharisticum Mysterium 12] and so day by day to be brought, through the mediation of Christ, into unity with God and with each other, so that God may at last be all in all.[Cf. Sacrosanctum Concilium 48; Presbyterorum Ordinis 5; Eucharisticum Mysterium 12]

g) The intercessions, by which expression is given to the fact that the Eucharist is celebrated in communion with the whole Church, of both heaven and of earth, and that the oblation is made for her and for all her members, living and dead, who are called to participate in the redemption and salvation purchased by the Body and Blood of Christ.

h) The concluding doxology, by which the glorification of God is expressed and which is affirmed and concluded by the people’s acclamation Amen.

Part of “listening” is also knowing what is happening, or at least an awareness that these elements are going on, and how the believer’s life should be impacted by the experience of these prayers. I know that Liam’s distaste for the so-called silent canon is strong. My own sense is that the practice is borderline gnosticism.

Morality: taking upon the attitude of Christ. That definition keeps moral conduct in the sphere of grace, not personal determination or even, as some conservatives might like us to believe, in one’s ideology:

Conversion to Jesus Christ implies walking in his footsteps. Catechesis must, therefore, transmit to the disciples the attitudes of the Master himself. The disciples thus undertake a journey of interior transformation, in which, by participating in the paschal mystery of the Lord, “they pass from the old man to the new man who has been made perfect in Christ”. (Ad Gentes 13) The Sermon on the Mount, in which Jesus takes up the Decalogue, and impresses upon it the spirit of the beatitudes, (Cf. Lumen Gentium 62; Catechism 1965-1986. The Catechism 1697 specifies in particular the characteristics which catechesis must assume in moral formation) is an indispensable point of reference for the moral formation which is most necessary today. Evangelization which “involves the proclamation and presentation of morality”, (Veritatis Splendor 107) displays all the force of its appeal where it offers not only the proclaimed word but the lived word too. This moral testimony, which is prepared for by catechesis, must always demonstrate the social consequences of the demands of the Gospel. (Cf. Catechesi Tradendae 29f)

Note that this “journey of interior transformation” is implied to be a lifelong pilgrimage. A believer must always be prepared to look within, to adjust interior motivations, and to alter one’s conduct to bring it closer to that of Christ.

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