"We are travellers…not yet in our native land" – St. Augustine
Recently, a clerical friend of mine was officially installed at a parish here in San Diego. It called to mind the invitation of Jesus to His Apostles:
“Follow me and I will make you become fishers of men” – Mark 1:17
I remember being in primary school and, upon hearing the phrase “fishers of men”, had fantastical pictures in my head of St. Peter and Andrew dragging ashore nets full of squirming bodies of fully-grown men. What can I say? I had a vivid imagination as a child.
My friend Joe is studying at the North American College in Rome, where he’s surrounded by brilliant English-speaking Catholics from around the globe: classmates, professors, and various luminaries who pass through their halls while doing more important things. Together with some of his classmates, they’ve decided to take advantage of this fact and create a regular Catholic podcast: interviewing experts in liturgy, theology, Church history, and several other fields.
The result is Catholic Bytes podcast (CatholicBytesPodcast.com): it’s designed to be frequent (once or twice a week), short (under 10 minutes), clear (we’ve got multiple reviewers doing quality control), and orthodox. Oh, and the first episode got released today…enjoy 🙂
In our study of Philippians, we now move on to Paul’s thanksgiving and prayer:
I thank my God in all my remembrance of you, always in every prayer of mine for you all making my prayer with joy, thankful for your partnership in the gospel from the first day until now. And I am sure that he who began a good work in you will bring it to completion at the day of Jesus Christ. It is right for me to feel thus about you all, because I hold you in my heart, for you are all partakers with me of grace, both in my imprisonment and in the defense and confirmation of the gospel. For God is my witness, how I yearn for you all with the affection of Christ Jesus. And it is my prayer that your love may abound more and more, with knowledge and all discernment, so that you may approve what is excellent, and may be pure and blameless for the day of Christ, filled with the fruits of righteousness which come through Jesus Christ, to the glory and praise of God. – Philippians 1:3-11
Here’s today’s video:
For an audio-only version of this video, please click here.
You can look at my more detailed notes, but this is an overview of the content of Book I of “Mere Christianity”…
…I have thought that the best…service I could do for my unbelieving neighbours was to explain and defend the belief that has been common to nearly all Christians at all times…So far as I can judge…the book…did at least succeed in presenting an agreed, or common, or central, or ‘mere’ Christianity…it may possibly be of some help in silencing the view that, if we omit the disputed points, we shall have left only a vague and bloodless [Highest Common Factor]. The H.C.F. turns out to be something not only positive but pungent”
I should be very glad if people would not draw fanciful inferences from my silence on certain disputed matters…There are questions at issue between Christians to which I do not think we have been told the answer…you cannot even conclude, from my silence on disputed points, either that I think them important or that I think them unimportant. For this is itself one of the disputed points…I have a reluctance to say much about temptations to which I myself am not exposed…
The Roman Catholic beliefs on that subject are held not only with the ordinary fervour that attaches to all sincere religious belief, but…with…chivalrous sensibility that a man feels when the honour of his mother or his beloved is at stake…contrariwise…Protestant beliefs on this subject…it seems that the distinction between Creator and creature (however holy) is imperilled.
[Regarding contraception], I am not a woman nor even a married man, nor am I a priest. I did not think it my place to take a firm line about pains, dangers and expenses from which I am protected; having no pastoral office which obliged me to do so.
When a word ceases to be a term of description and becomes merely a term of praise, it no longer tells you facts about the object: it only tells you about the speaker’s attitude to that object… A gentleman, once it has been spiritualised and refined out of its old coarse, objective sense, means hardly more than a man whom the speaker likes
It is more like a hall out of which doors open into several rooms…it is in the rooms, not in the hall, that there are fires and chairs and meals. The hall is a place to wait in, a place from which to try the various doors, not a place to live in…you must be asking which door is the true one; not which pleases you best by its paint and panelling…Are these doctrines true: Is holiness here?…be kind to those who have chosen different doors and to those who are still in the hall. If they are wrong they need your prayers all the more; and if they are your enemies, then you are under orders to pray for them. That is one of the rules common to the whole house
1. Why does Jack say that this book not help someone decide between two different denominations? Why did he write the book in this way?
2. Was it a good idea to leave out controversial topics? Why does he say he does this? Do you think this hampers the book?
3. How would you define “Christian”? How does Jack define it? Do you think this is a sufficient definition?
4. Do you find Jack’s “Hall and rooms” analogy helpful when talking about different denominations? What advice does he give for interacting with Christians of other denominations? What do you disagree with and what advice would you add?
So, a while back, my fiancée (back in the days when she was just my girlfriend) said she wanted me to record the rosary onto MP3 for her.
Well, our anniversary is coming up this week, so I thought now would be a good time to finally do it. So today I’m going to do four posts, one for each set of mysteries. Here’s the RSS feed:
http://feeds.feedburner.com/AudioRosary
UPDATE (10th May 2020): I have also added The Divine Mercy Chaplet.
Those of you who know me, or who read this blog regularly will know that my parish is a Byzantine Catholic parish. The Catholic Church is often perceived as a uniform, monolithic structure. It is, in fact, much more diverse than most people realize. It is a communion of Churches which, while united in the one Faith, possesses a variety of liturgical and theological expressions known as “Rites”.
In this post I would like to tell the story of my discovery of the Eastern Rites of the Catholic Church and how I came to find myself a member of a Byzantine parish.
There And Back Again
I was baptized into the Catholic Church as a baby at a typical Latin Rite parish back in England. After receiving my First Holy Communion, I became an altar server, a role which I took very seriously. As I entered Senior School at the age of thirteen, my family started going to Mass at the Benedictine Abbey which was connected to my School.
At University I had an awakening in my faith, after which I started really diving into Sacred Scripture. Unfortunately, after I graduated, I became disillusioned with the Catholic Church and spent several years attending non-Catholic congregations. However, after a few years, I began to see the fundamental problems with Sola Scriptura and the challenge of The Early Church, so I stopped attending non-Catholic congregations and once again returned to embracing Catholicism fully.
Church Visiting
At this time in my life, I was living in London, awaiting a long-term visa so that I could move to the United States. Most of my friends in London were Protestant Christians and several of them had invited me to visit their parishes. There was something about visiting other Christian communities across London which I really enjoyed. I loved “reading”, so-to-speak, the language of their liturgy.
Now, many of these congregations would have vociferously asserted that they didn’t “do” liturgy, but the truth is that every Christian community has a liturgy, whether they choose to call it that or not. For example, at my former Anglican parish, despite regular comments by the pastors that anything could happen when we gathered together, there was a very predictable pattern to each and every Sunday service.
So, regardless of whether the parish acknowledged that they had a liturgy of not, I was fascinated by what their services said about how the Christians there viewed themselves, how they viewed God, as well as their relationship to Him.
The Best of the Best
One of the Protestant parishes which I visited in London was especially interesting. The music was contemporary, but without the vacuous or insipid lyrics commonly associated with that genre of music. Instead, I noticed that the content was often strongly theological. The band was top notch. It was clear that, rather than any Eucharistic sacrifice, they saw singing as their principal act of worship. This is why I was surprised to see nobody in the congregation raising their hands in praise. Having previously been a member of a charismatic church, it took a good deal of self-control to keep my hands firmly at my sides!
Probably my favourite aspect of that congregation’s Sunday service was a segment which they called “The Heroes of Faith”. This was as close to the honouring of Saints as I’ve ever seen in an evangelical context. What would happen was that a member of the congregation would offer a 5-10 minute presentation on a Christian from history. They freely claimed pre-Reformation Saints as their own, as well as fathers of Reformation such as Martin Luther.
No Common Meal
While I enjoyed visiting these different communities, one aspect of these trips was a cause for sadness. On the occasions I attended somewhere which celebrated Holy Communion, I would have to abstain. It is pretty well-known that non-Catholics should not receive the Eucharist at Mass, but it is less well known that, in a similar fashion, Catholics should not receive Holy Communion in non-Catholic communities.
As I travelled home after one such service, with the weight of the Reformation on my mind, there was a vague spark of a memory which told me that there was another part of the Catholic Church where the liturgy was different from the Mass with which I was familiar, but which was also still Catholic, so I would be able to receive Jesus in Holy Communion. When I got home, I fired up my computer and did some very vague googling. After a few minutes it transpired that my brain had been trying to remind me of the Eastern Rites of the Catholic Churches. I opened a new browser window and then searched for Eastern Rite parishes near me. Fortunately, since London has a large immigrant population, I found quite a few within relatively easy reach.
A Tour of the East
Like most Western Catholics visiting an Eastern Catholic parish for the first time, I was rather nervous. I didn’t know what strangeness I might encounter! Both before and during the service, I checked and re-checked that this was, in fact, a legitimate Catholic parish in communion with the Bishop of Rome.
The first parish I visited was a Melkite congregation who celebrated the Divine Liturgy in an Anglican church. Since they were borrowing another denomination’s building, the interior wasn’t very eastern, although I do remember there being two large, beautiful icons of the Lord and the Theotokos which made a makeshift iconostasis. The Liturgy was in Arabic, but I could follow along somewhat using a book which had the English and Arabic side-by-side, much like the dual text you might use in a Tridentine Mass. At that Liturgy I received a foretaste of the Eastern emphasis on penance, with the entire homily devoted to the subject of fasting. This was then juxtaposed with the East’s love of feasting! As I left the building, a deacon was standing by the door holding a basket of what looked like bread. I froze, uncertain as to what was being presented to me. “What…or who…is this?”, I asked. “It’s not the Eucharist”, he replied, “It’s just blessed bread…we just like to keep the celebration going!”. My journey through the Eastern Rites of the Church now began in earnest…
The next parish I visited was a Maronite congregation, a parish which had a larger congregation than the Melkites I had visited and who shared a building with a Latin Rite parish. I was still nervous visiting, but once again I was warmly welcomed by the pastor. The Liturgy was also in Arabic, but this time the Arabic and English translation were projected onto the wall at the front of the church, which made it even easier to follow along. To my surprise, rather than handing out blessed bread at the end, we received a small, sweet pastry, something akin to baklava.
My visa for the USA came through around this time, but before I left London I had the chance to visit a Ukranian Byzantine parish. This was the largest Eastern parish I had visited so far. Seating was on two levels, but even then it was so full that I had to stand for the whole Liturgy. As with the previous parishes, the Liturgy was not in English, which meant that I had to rely on the “Liturgical Body Language” to understand exactly what was going on. It was a bit of shame that I couldn’t understand Ukrainian, because I remember the priest preaching very enthusiastically and wishing that I knew what he was saying.
Finding the East out West
When I moved to the United States, it didn’t even occur to me that Eastern Rite parishes might be found here too, so upon arrival I just set about finding myself a home in the Roman Diocese. Unfortunately, I soon found myself split between more than one parish, such as playing the music for the youth Mass at one parish and running the young adult group at another.
Fortunately, LifeTeen Mass did not take place during the school vacations. Realizing that I was at liberty to visit other churches, it suddenly occurred to me that I might be able to visit another of those Eastern Rite parishes. To my great delight, I discovered one close by. You can read more about my visit here, but it is safe to say that I quickly fell in love with this parish. Not only was the parish of Holy Angels covered wall-to-wall with stunning iconography, I experienced the Byzantine Liturgy in English for the first time. I was almost giddy at how often the Early Church Fathers were mentioned. I loved that we sang virtually all the prayers, the chant being both beautiful and relatively easy to learn. For the longest time in my faith journey I had struggled with Marian devotion, but in the Byzantine Church I discovered a kind of love for Mary which came very naturally to me, helped, I would suggest, by the clear Christological focus in its Mariology. The parishioners noticed that I was a newcomer and came over to welcome me. On top of all this, the Pastor, Fr. Robert, was exceptionally kind to me and more than willing to answer my many, many questions.
At the end of the Summer, I returned to playing at the LifeTeen Mass, but over the coming months I took any opportunity to return, to attend Byzantine Vespers on Saturday night, as well as the occasional weekday service. I can’t quite remember how long I continued like this, but I think it was for about a year. Eventually, I became fatigued by being split across several parishes. I decided that I needed a single parish home. The choice was obvious. So, for the first time in my life, I officially registered at a parish, Holy Angels Byzantine Catholic Church.
Continuing my notes for The Four Loves, this is the second of two posts which continue my summary of Chapter 2 (“Likings and Loves for the subhuman”) of The Four Loves. In this post we will be looking at the final section of the chapter which Lewis devotes to the love of country, patriotism.
1. Everyone knows that patriotism can turn turn bad
…we all know now that this love [of country] becomes a demon when it becomes a god. Some begin to suspect that it is never anything but a demon.
2. But if we say it is always bad, we have to reject much
But then they have to reject half the high poetry and half the heroic action our race has achieved. We cannot keep even Christ’s lament over Jerusalem. He too exhibits love for His country.
3. In this chapter we will attempt to distinguish authentic patriotism from its demonic form
Let us limit our field…. We are only considering the sentiment itself in the shape of being able to distinguish its innocent from its demoniac condition.
4. We will be focussing on patriotism in subjects rather than rulers
Neither…[innocent nor demonic patriotism] is the efficient cause* of national behaviour. For strictly speaking it is rulers, not nations, who behave internationally. Demoniac patriotism in their subjects…will make it easier for them to act wickedly; healthy patriotism may make it harder: when they are wicked they may by propaganda encourage a demoniac condition of our sentiments in order to secure our acquiescence in their wickedness. If they are good, they could do the opposite. That is one reason why we private persons should keep a wary eye on the health or disease of our own love for our country.
* Jack is referring to one of the four causes described by Aristotle.