Guest Post: “Offer it up”

Offer It UpA couple of months ago we had a guest post here at Restless Pilgrim from Tom Massoth. Well, today we have another guest post, this time from my long-time friend, John. I met John for the first time during a short stay in San Diego. A couple of years later, I returned to the USA and we had the chance to be neighbours. I take personal credit for him meeting his wife!

Today’s post is an abridged version of an article John wrote a while ago where he discussed the meaning of a phrase you commonly hear in Catholic circles…

It seems to be something of a catch-phrase in modern Catholic culture, but what do we really mean when we say “offer it up”? Is it more than just a religious way of saying “Suck it up” or “Quit complaining”?

“Offer it up” is more than a simple invitation to prayer. Those three words are an invitation to participate in the gospel.
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Ambo or Pulpit?

If you’ve been reading my blog for a while now, you’ll know that a good portion of my posts either come from questions people have asked me or from my own wondering about a particular subject. Today’s post falls into the latter category…

When Jesus preached to the crowds, Scripture records that one time He ascended a mountain to teach them (Matthew 5:1) and on another occasion He got into a boat and moved a little way from the shore (Luke 5:3). There is theological significance to both of these actions, but there’s also a very practical reason that the Lord did this – He wanted His preaching to be heard clearly by as many people as possible.

The necessity to clearly hear the words of preaching continues today and we see it reflected in the architecture of our church buildings in the presence of a pulpit/ambo/lecturn.

Pulpit-large

For quite a while, I’ve noticed that Catholic liturgists typically use the word “ambo” to describe the preacher’s platform, rather than “pulpit”, which you hear more often both in the Protestant world and in popular culture. However, is there really a difference between “ambo” and “pulpit”, or is this just a case of Catholic/Protestant “potato/potahto”?

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Music Monday: Shoulders

When confusion’s my companion
And despair holds me for ransom
I will feel no fear
I know that You are near

When I’m caught deep in the valley
With chaos for my company
I’ll find my comfort here
‘Cause I know that You are near

My help comes from You
You’re right here, pulling me through
You carry my weakness, my sickness, my brokenness all on Your shoulders
Your shoulders
My help comes from You
You are my rest, my rescue
I don’t have to see to believe that You’re lifting me up on Your shoulders
Your shoulders

You mend what once was shattered
And You turn my tears to laughter
Your forgiveness is my fortress
Oh Your mercy is relentless

My help is from You
Don’t have to see it to believe it
My help is from you
Don’t have to see it, ‘cause I know, ‘cause I know it’s true

Gay Marriage in Christian History?

In the wake of the SCOTUS decision concerning same-sex marriage, I’ve seen lots of people on Facebook making the assertion that the Church used to perform same-sex weddings in antiquity. In defense of this quite provocative assertion, typically a single authority is cited, the Professor of Medieval History at Yale University, John Boswell.

I was planning on writing a rebuttal to this assertion, but after doing a little bit of googling, I came across this article by Robin Darling Young who reviews Boswell’s book and does a tremendous job on demonstrating the considerable bias required to reimagine Church history in an attempt to support such an outlandish hypothesis:

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Something other than God…

FulwilerAs you may well know, I’ve been working through a long list of books during my sabbatical. I recently finished one of them, Something other than God, written by Jennifer Fulwiler. Mrs. Fulwiler grew up an an atheist, but blogged her way into the Catholic Church.

I really enjoyed the book. It’s a page-turner and I finished it in short order. In it she discusses how she grappled with the philosophical arguments for the existence of God, the person of Jesus Christ, the problem of suffering, as well as the Church’s teachings of contraception and abortion. I’d say it’s a really good book to give to a real range of people, from atheist to fallen-away Catholic.

There were a couple of passages from Mrs Fulwiler’s book I just wanted to share in this post before I pass on the book to someone else. The first quotation is about Purgatory. I wanted to share it because she writes very eloquently about it, using the same line of argumentation I used in my earlier post about purification after death:

“The Catechism basically said: If you’re a believer and a jerk, you don’t walk right in to heaven after you die. ‘All who die in God’s grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven.” Heaven is the place of perfect good and perfect love. To enter it while in a disposition of selfishness or hatefulness or unkindness would be like entering into a gleaming clean house with muddy boots; the house would not be clean anymore” -Jennifer Fulwiler, Something Other Than God

The second quotation I wanted to share also related to the subject of the departed in faith, but in the case the practice of praying for them:

“The Catechism explained that praying for the souls of the dead is a tradition going back to the first Christians and to the Jews before them. On the walls of the catacombs, where the earliest Christians worshipped, there were scrawled prayers for friends who’d died during persecutions. The living sent their love for the deceased into the spiritual world, like adding water to a stream that would eventually float their lost friends home.” -Jennifer Fulwiler, Something Other Than God

Someone at our parish died a week or so ago and it was the first time I got to pray the Panachida, the funeral prayers of the Byzantine Church. After the service it’s traditional to sing the psalter (or at least as much of it as you can) over the body. Mrs Fulwiler’s description of praying for the dead perfectly coalesced with this quite moving experience, “adding water to a stream that would eventually float [our friend] home”.

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