125. The Second Vatican Council set as one of its principal tasks the “better conservation and presentation of the precious deposit of Christian doctrine so as to render it more accessible to Christ’s faithful and to all (people) of good will”. The content of that deposit is the word of God which is safeguarded in the Church. The Magisterium of the Church, having decided to draw up “a reference text” for the teaching of the faith, has chosen from this precious treasure “things new and old” which it considers suitable for accomplishing this task. The Catechism of the Catholic Church thus constitutes a fundamental service by encouraging the proclamation of the Gospel and the teaching of the faith, which both draw their message from Tradition and Sacred Scripture entrusted to the Church, so as to achieve this function with complete authenticity. The Catechism of the Catholic Church is not the only source of catechesis, since as an act of the Magisterium, “it is not superior to the word of God but at its service”. However it is a particularly authentic act of interpretation of that word, such that the Gospel may be proclaimed and transmitted in all its truth and purity.

126. In the light of this relationship between the Catechism of the Catholic Church and the “deposit of faith”, it may be useful to clarify two questions of vital importance for catechesis:

– the relationship between Sacred Scripture and the Catechism of the Catholic Church as points of reference for the content of catechesis;

– the relationship between the catechetical tradition of the Fathers of the Church, with its rich content and its profound understanding of the catechetical process, and the Catechism of the Catholic Church.

And we will get to these questions in GDC 127-130–the next few days.

204. For a particular reason, having to do either with the significance of the rite or of the festivity, the faculty is given to celebrate or concelebrate more than once on the same day in the following cases:

a) a Priest who has celebrated or concelebrated the Chrism Mass on Thursday of Holy Week may also celebrate or concelebrate the Evening Mass of the Lord’s Supper;

b) a Priest who has celebrated or concelebrated the Mass of the Easter Vigil may celebrate or concelebrate Mass during the day on Easter Sunday;

c) on the Nativity of the Lord (Christmas Day), all Priests may celebrate or concelebrate three Masses, provided the Masses are celebrated at their proper times of day;

d) on the Commemoration of All the Faithful Departed (All Souls’ Day), all Priests may celebrate or concelebrate three Masses, provided that the celebrations take place at different times, and with due regard for what has been laid down regarding the application of second and third Masses;[Incruentum altaris sacrificium (1915 Apostolic Constitution)]

e) a Priest who concelebrates with the Bishop or his delegate at a Synod or pastoral visitation, or concelebrates on the occasion of a gathering of Priests, may celebrate Mass again for the benefit of the faithful. This holds also, with due regard for the prescriptions of law, for groups of religious.

I have some understanding on the reasoning behind these regulations. The Church is rightfully concerned about abuse of the sacraments, and even the abuse of a priest’s good time. Limitations on the number of Masses for a priest never strike me as consonant with the realities outside of communities awash in clergy. Like outside of Rome or a monastery.

But as it is, we do have this legislation. How do you clergy deal with it?

More from the Pope Benedict School of Public Relations, Harrisburg PA bishop Joseph McFadden

In totalitarian governments, they would love our system. This is what Hitler and Mussolini and all those tried to establish: a monolith so all the children would be educated in one set of beliefs and one way of doing things.

Some words are way overused when public people sputter and grasp for a metaphor. I think it would be a good thing for bishops and others to just put away the H-word, the M-word, and the S-word.

If they have to get across a point about something they really dislike, let me suggest other names, perhaps from the world of sports: Jerry Jones and the Dallas Cowboys, George Steinbrenner and the Yankees. Guys like that. Who knows? It might inspire a more manly church.

Meanwhile, when at a loss for words, maybe there’s something to keeping them lost.

Daniel doesn’t appear often in the Lectionary. Short shrift for one of the “major” prophets. We get him twice this year (cycle B) on the last two weeks of ordinary time. As you settle into your pews on November 17th/18th this year, you’ll hear this conclusion of a longish apocalyptic narrative (Daniel 10 through 12):

I, Daniel, mourned and I heard this word of the Lord:
“At that time there shall arise
  Michael, the great prince,
  guardian of your people;
It shall be a time unsurpassed in distress
  since nations began until that time.
At that time your people shall escape,
  everyone who is found written in the book.
Many of those who sleep
  in the dust of the earth shall awake;
some shall live forever,
  others shall be an everlasting horror and disgrace.
 
But the wise shall shine brightly
  like the splendor of the firmament,
And those who lead the many to justice
  shall be like the stars forever.

Believers will suffer persecution. They will also experience some of their numbers abandoning the faith. For the first readers of Daniel, this meant the Jewish people. Christians would certainly interpret God’s agency in human history as something applicable to them. So these verses from the prophet apply to them as well.

When would this passage be an appropriate choice? Certainly for a believer who has gone through a period of tribulation. It is a hopeful message for a loyal Christian. I would think the punishment overtones would be a bit much for someone whose faithfulness is in some doubt. “Horror and disgrace” are not matters one wants to think about when deep in grief. And while we know the stars themselves are not eternal, we get the message: those who have remained faithful to God will not go wanting after they awake from the dust of the earth.

Your thoughts about this reading? I don’t think it’s chosen much.

If that name tickles your memory, it might be because of love. It might also be that a decade ago the intrepid space probe NEAR-Shoemaker orbited Eros, then completed its mission with a soft landing in the dust.

Sky & Telescope has a helpful chart. After spending much of January in Leo, Eros now appears in the constellation of Sextans (the sextant–accurate translation, there). Soon enough, it will drift to Hydra before withdrawing from easy view.

The fun thing about Eros will be less spotting it–you won’t be able to pick it out against background stars. At twenty-one miles across at a range of several million miles, this object appears as a point of light. The more enjoyable observing will come from tracking the asteroid’s progress on successive nights.

Magnitude 8, which it should be for a few more days, is within the means of a good pair of binoculars. Unfortunately, both my telescopes are in disrepair. I was trying to rebuild a tripod on one of them months ago. It sits gathering dust in my workroom. The other is not as powerful, but needs a good cleaning. I do have a good pair of binocs, so I’m hoping for clear skies a few nights this week.

The casual skywatcher needs to know where to look. Leo is easy enough to locate. Find the Big Dipper (Ursa Major) and the north star, Polaris, from the pointers. Leo is south of the Dipper, and is identified by the backwards question mark of the lion’s head. Eros has passed in front of the lion’s flank, and it has moved somewhat south over the past week or two. From my reading of the chart, Mars, Regulus (the brightest star in Leo) and Eros form a roughly equilateral triangle about the size of a hand at arm’s length.

If there are any homeschoolers in the reading audience, tracking Eros would be a good project for a high school astronomy student. For a casual astronomer of any age (and without a telescope), starting with Venus (now bright in the southwest after sunset) is a good task. Even in a city, an observer can stand in the same spot at the same time each evening, and watch Venus move against your neighborhood’s houses and trees as it orbits the sun.

It’s the same principle for Eros. This asteroid orbits the sun at a tilt compared to the Earth and the other planets. Eros crosses that plane from the north to the south, unlike the sun, moon, and other planets, which are seen to move along an east-west line.

So, good luck with your observing. Let me know how it turns out.

200. Visiting Priests should be gladly admitted to concelebration of the Eucharist, provided their Priestly standing has been ascertained.

I’ve always wondered how priests present their credentials when traveling. As the parish liturgist, I’m usually introduced to the visiting priest. I’ve never been asked to validate his good standing.

201. When there is a large number of Priests, concelebration may take place even several times on the same day, where necessity or pastoral advantage commend it. However, this must be done at different times or in distinct sacred places.[Eucharisticum Mysterium 47]

202. It is for the Bishop, in accordance with the norm of law, to regulate the discipline for concelebration in all churches and oratories of his diocese.

Bishops govern this practice locally, of course.

203. To be held in particularly high regard is that concelebration in which the Priests of any given diocese concelebrate with their own Bishop at a stational Mass, especially on the more solemn days of the liturgical year, at the Ordination Mass of a new Bishop of the diocese or of his Coadjutor or Auxiliary, at the Chrism Mass, at the Evening Mass of the Lord’s Supper, at celebrations of the Founder Saint of a local Church or the Patron of the diocese, on anniversaries of the Bishop, and, lastly, on the occasion of a Synod or a pastoral visitation.

In the same way, concelebration is recommended whenever Priests gather together with their own Bishop whether on the occasion of a retreat or at any other gathering. In these cases the sign of the unity of the Priesthood and also of the Church inherent in every concelebration is made more clearly manifest.[Eucharisticum Mysterium 47]

I still recall a very moving experience from my grad school days. I was invited to assist with music for a liturgy at the conclusion of a priest retreat in my diocese. The attention and spirit in a place with a bishop and well over a hundred other clergy was, well, hard to describe. Another lay person in the ensemble spoke of “industrial strength” Mass, but it was a very moving experience for all of us.

124. It is important to understand the literary genre of the Catechism of the Catholic Church in order to foster the role which the Church’s authority gives to it in the exercise and renewal of catechetical activity in our time. The principal characteristics of this follow:

– The Catechism of the Catholic Church is above all a catechism; that is to say, an official text of the Church’s Magisterium, which authoritatively gathers in a precise form, and in an organic synthesis the events and fundamental salvific truths which express the faith common to the People of God and which constitute the indispensable basic reference for catechesis.

– In virtue of being a catechism, the Catechism of the Catholic Church collects all that is fundamental and common to the Christian life without “presenting as doctrines of the faith special interpretations which are only private opinions or the views of some theological school”. (General Catechetical Directory 119)

– The Catechism of the Catholic Church is, moreover, a catechism of a universal nature and is offered to the entire Church. It presents an updated synthesis of the faith which incorporates the doctrine of the Second Vatican Council as well as the religious and moral concerns of our times. However, “by design this Catechism does not set out to provide the adaptation of doctrinal presentations and the catechetical methods required by the differences of culture, age, spiritual maturity and social and ecclesial condition amongst all those to whom it is addressed. Such indispensable adaptations are the responsibility of particular catechisms and, even more, of those who instruct the faithful”. (Catechism 24)

Commentary:

It is the nature of a catechism to collect the essentials of faith for presentation.

Special interpretations, be they from an individual or a “school” of theology are generally excluded. The part of the Catechism I’m most familiar with deals with the sacraments and liturgy. I’ve found it curious that there’s a certain …. quaintness … to some of the expressions there. Nothing outright wrong, of course. Just a weakness in certain pieces regarding matters like the initiation sacraments and an aspect here and there of liturgical reform.

The last paragraph of this section explains that these particular presentations are more the realm of catechists and of those particular catechisms we’ve read about so far.

199. Concelebration, by which the unity of the Priesthood, of the Sacrifice, and also of the whole People of God is appropriately expressed, is prescribed by the rite itself for the Ordination of a Bishop and of Priests, at the Blessing of an Abbot, and at the Chrism Mass.

It is recommended, moreover, unless the good of the Christian faithful requires or suggests otherwise, at:

a) the Evening Mass of the Lord’s Supper;

b) the Mass during Councils, gatherings of Bishops, and Synods;

c) the Conventual Mass and the principal Mass in churches and oratories;

d) Masses at any kind of gathering of Priests, either secular or religious.[Sacrosanctum Concilium 57; Canon Law 902.]

Every Priest, however, is allowed to celebrate the Eucharist individually, though not at the same time as a concelebration is taking place in the same church or oratory. However, on Holy Thursday, and for the Mass of the Easter Vigil, it is not permitted to celebrate Mass individually.

As for the other 52 sections, they are arranged as follows:

• Through 209, general norms
• 210-211, Introductory Rites
• 212-213, Liturgy of the Word
• 214-215, Liturgy of the Eucharist
• 216-218, The Eucharistic Prayer
• 219-225, Eucharistic Prayer I
• 226-228, Eucharistic Prayer II
• 229-231, Eucharistic Prayer III
• 232-236, Eucharistic Prayer IV
• 237-249, Communion Rite
• 250-251, Concluding Rites

Some of these may be of greater or less interest to us. But I expect we will complete our coverage in the next two weeks.

Meanwhile, any comments?

123. The axis of the Catechism of the Catholic Church is Jesus Christ, “the Way, the Truth and the Life” (Jn 14,6). Centred on him, it is orientated in two directions: toward God and toward the human person.

– The mystery of the Triune God and of his economy of salvation inspires and organizes the internal structure of the Catechism of the Catholic Church in general and in particular. The profession of faith, the liturgy, the morality of the Gospel and prayer in the Catechism of the Catholic Church all have a trinitarian inspiration, which runs through the entire work.(Cf. Catechism 189-190; 1077-1109; 1693-1695; 2564; etc)

– The mystery of the human person is presented throughout the Catechism of the Catholic Church and specifically in some particularly significant chapters: “Man is capable of God”, “The creation of Man”, “The Son of God became Man”, “The vocation of Man and life in the Spirit”… and others. (Cf. Catechism 27-49; 355-379; 456-478; 1699-1756; etc) This doctrine, contemplated in the light of the humanity of Jesus, the perfect man, demonstrates the highest vocation and the ideal of perfection to which every human person is called.

Indeed, the doctrine of the Catechism of the Catholic Church can be distilled into the following remark of the Council: “Jesus Christ, by revealing the mystery of the Father and of his love, fully reveals man to himself and brings to light his most high calling”. (Gaudium et Spes 22a)

If we can forgive the flawed translation, the essence of these two points should be old news to us. As for the emphasis on Christ in the context of the Trinity, we’ve noted and discussed this many times so far in the GDC.

That quote from Vatican II is crucially important, and should probably be more at the forefront of Catholic evangelization and catechesis. We can easily say to the world and to ourselves that “Jesus Christ, by revealing the mystery of the Father and of his love, fully reveals us to ourselves and brings to light our most high calling.” Would that seekers and more believers were served more deeply and readily by the notion that collectively and individually our destiny is to find our best and highest calling.

Opening Prayer

Glory Be …

Scripture

The law of the Lord is perfect,
reviving the soul;
the decrees of the Lord are sure,
making wise the simple;
the precepts of the Lord are right,
rejoicing the heart;
the commandment of the Lord is clear,
enlightening the eyes;
the fear of the Lord is pure,
enduring for ever;
the ordinances of the Lord are true
and righteous altogether.
More to be desired are they than gold,
even much fine gold;
sweeter also than honey,
and drippings of the honeycomb. (Psalm 19:8-11)

Intercession

Loving God, as you inspired Thomas to teach to the generations to follow, open all minds and hearts to the sweetness of God, and allow our faith community to flourish under his patronage, as faith seeks understanding among believers and seekers alike.

Concluding Prayer

Grant me, O Lord my God,
a mind to know you,
a heart to seek you,
wisdom to find you,
conduct pleasing to you,
faithful perseverance in waiting for you,
and a hope of finally embracing you.

194. In the procession to the altar, in the absence of a Deacon, the reader, wearing approved attire, may carry the Book of the Gospels, slightly elevated. In that case, the reader walks in front of the Priest but otherwise walks along with the other ministers.

195. Upon reaching the altar, the reader makes a profound bow with the others. If he is carrying the Book of the Gospels, he approaches the altar and places the Book of the Gospels upon it. Then the reader takes his own place in the sanctuary with the other ministers.

196. The reader reads from the ambo the readings that precede the Gospel. In the absence of a psalmist, the reader may also proclaim the Responsorial Psalm after the First Reading.

197. In the absence of a Deacon, the reader, after the introduction by the Priest, may announce the intentions of the Universal Prayer from the ambo.

198. If there is no singing at the Entrance or at Communion and the antiphons given in the Missal are not recited by the faithful, the reader may read them at an appropriate time (cf. nos. 48, 87).

The expectation is simple: process, sit with ministers, render the readings. Most of these duties listed are for the second line of action. In many parishes, the readers, or lectors as they are more commonly known, sit in the assembly.

122. The Catechism of the Catholic Church is structured around four fundamental dimensions of the Christian life: the profession of faith; the celebration of the liturgy; the morality of the Gospel; and prayer. These four dimensions spring from a single source, the Christian mystery. This is:

– the object of the faith (Part One);

– celebrated and communicated in liturgical actions (Part Two);

– present to enlighten and sustain the children of God in their actions (Part Three);

– the basis of our prayer, whose supreme expression is the Our Father, and the object of our supplication, praise and intercession (Part Four); (Fidei Depositum 3d)

This four part structure develops the essential aspects of the faith:

– belief in the Triune God and in his saving plan;

– sanctification by him in the sacramental life;

– loving him with all one’s heart and one’s neighbour as oneself;

– prayer while waiting for the coming of his Kingdom and our meeting with him face to face.

The Catechism of the Catholic Church thus refers to the faith as believed, celebrated, lived and prayed. It is a call to integral Christian education. The structure of the Catechism of the Catholic Church derives from the profound unity of the Christian life. It maintains an explicit interrelation between “lex orandi”, “lex credendi” and “lex vivendi”. “The Liturgy itself is prayer; the confession of faith finds its proper place in the celebration of worship. Grace, the fruit of the sacraments, is the irreplaceable condition for Christian living, just as participation in the Church’s Liturgy requires faith. If faith is not expressed in works it is dead and cannot bear fruit into eternal life”. (Fidei Depositum 2e)

Structured around the four pillars (Cf.Catechism 13) which sustain the transmission of the faith (the Creed, the Sacraments, the Decalogue, the Our Father), the Catechism of the Catholic Church is presented as a doctrinal point of reference for education in the four basic tasks of catechesis, (Cf. Part One, chap. 3) and for the drawing up of local catechisms. It does not, however, impose a predetermined configuration on the one or on the other. “The best structure for catechesis must be one which is suitable to particular concrete circumstances and cannot be established for the entire Church by a common catechism”. * Perfect fidelity to Catholic doctrine is compatible with a rich diversity of presentation.

* H.E. Joseph Cardinal Ratzinger, Il Catechismo della Chiesa Cattolica e l’otttsimo dei redenti in J. Ratzinger-C. Schönborn, Brief introduction to the Catechism of the Catholic Church (original title Kleine Hinfürung zum Catechismus der Katolischen Kirche, München 1993) Roma 1994, pp. 26-27.

I remember when the Catechism was released some surprise that it was structured with an eye to matters other than morality or abstract teaching. It wasn’t alphabetized, like an encyclopedia. It actually bears up well being read cover to cover. (Though perhaps not at one sitting.)

Particularly laudable is the emphasis on the four pillars of belief, liturgy, lived faith, and prayer. And I also like the notion that doctrinal fidelity goes hand in hand with a flexibility of presentation. Thanks, Cardinal Ratzinger. Comments?

Opening Prayer

Glory Be …

Scripture

After this I looked, and there was a great multitude that no one could count, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, robed in white, with palm branches in their hands. They cried out in a loud voice, saying,
‘Salvation belongs to our God who is seated on the throne, and to the Lamb!’ (Revelation 7:9-10)

Intercession

Holy God, as you received Thomas to the glory of sainthood, challenge me to imitate the sanctity of my brothers and sisters in heaven.

Concluding Prayer

Grant me, O Lord my God,
a mind to know you,
a heart to seek you,
wisdom to find you,
conduct pleasing to you,
faithful perseverance in waiting for you,
and a hope of finally embracing you.

The Obama administration has just told the Catholics of the United States, “To Hell with you!” There is no other way to put it.

Bishop David Zubik of Pittsburgh getting coarse deserves a closer look. He hasn’t been haunting the internet enough, nor the slightly paranoid circles of Catholic thought.

Actually, I can think of another way to put it that is closer to Catholic thinking in those circles. It involves only two words, including one that begins with the letter f. Really: why be simply condemnatory when obscene takes it up another notch? Isn’t that what we’re all about these days: elevating to a higher level of English text?

For the record, I didn’t get the memo from the White House on this one. I’m not buying the schtick that’s starting to emerge from the USCCB on this. I didn’t buy FOCA. I didn’t think their objections to the Stupak negotiations were particularly intelligent or thoughtful. And maybe they have good reason to be discouraged today. But after awhile the wolf cry gets a little old and whiny. Even when they use naughty words.

Maybe I’ve been discouraged a lot longer than these guys who have a guaranteed nursemaid situation. Barring, of course, any written or spoken bit of language with “women” and “ordination” between two periods. Bishops and clergy have it made for life, excepting significant moral misconduct on the scale of the f-word. What if they pony up an effort for national health insurance for Catholics? Cover every American on the Barque, and make sure that employers give us our allotment to run with.

If all the bishops have to offer the public discussion on this is outrage, sorry; that’s not good enough. I can get outrage on the Catholic net anytime I want. It’s time to lead, or simply, get the **** out of the way. Fill in your own blank.

Opening Prayer

Glory Be …

Scripture

In the path of your judgments, O Lord, we wait for you;
your name and your renown  are the soul’s desire.
My soul yearns for you in the night, my spirit within me earnestly seeks you.
For when your judgments are in the earth, the inhabitants of the world learn righteousness. (Isaiah 26:8-9)

Intercession

Hidden God, as Thomas waited for you in the unfolding of his life, calm me in uncertain times, and settle my doubts as I keep vigil with your saints and holy ones.

Concluding Prayer

Grant me, O Lord my God,
a mind to know you,
a heart to seek you,
wisdom to find you,
conduct pleasing to you,
faithful perseverance in waiting for you,
and a hope of finally embracing you.