"We are travellers…not yet in our native land" – St. Augustine
This past weekend I was visiting a friend in Washington State and, at the church we visited, saw the following cross hanging above the altar:
Cross at St. Paul’s Cathedral, Yakima
…and this reminded me of something else which I came to understand through studying Greek that I had meant to share…
Last week we had a meeting of the Young Adult Commission. At these meetings we go over the current Young Adult initiatives in the Diocese and plan the new events for the months ahead.
At these meetings I’m often inspired. It’s encouraging to be with other Young Adult leaders who are passionate about what they’re doing. It’s great to feed off one another’s energy and catch a vision of “what could be…”.
Therefore encourage one another and build each other up – 1 Thessalonians 5:11
At last week’s meeting we came up with some superb ideas. Let me tell you, there’s some really good stuff in the pipeline for this summer…
Yesterday I told the story of a friend of mine who asked me about how non-Catholics memorize Scripture.
I began by offering a few techniques that I’ve used in the past for committing Bible passages to memory. I then went on to explain that, memory techniques aside, non-Catholics tend to be more familiar with Scripture simply because they make it more of a priority in their lives.
Today I’d like to take a look at the Catholic response to this…
First of all, what does the Church teach on the subject? The Catechism says:
The Church “forcefully and specifically exhorts all the Christian faithful. . . to learn the surpassing knowledge of Jesus Christ, by frequent reading of the divine Scriptures…” – CCC #133
Well, you can’t really get much more forceful than that! The Church says that “all” Catholics should get to know Jesus better through “frequent” reading of the Bible. The Catechism then goes on to sum up the Church’s position beautifully and succinctly with a quotation from one of the Church’s greatest biblical scholars, Jerome:
“Ignorance of the Scriptures is ignorance of Christ” – St. Jerome, Commentary on Isaiah
Today I would like to reflect a little more on the development of liturgy following the Second Vatican Council. In the Constitution on the Sacred Liturgy (“Sacrosanctum Concilium“), the Council called for the laity to have “fully conscious, and active participation” in the liturgical celebration.
As someone who grew in the post-concilliar Church, I have often felt that there was an attempt to respond to this call of the Council by simply giving the laity as many jobs as possible. Tasks previously performed by priests and deacons in the Liturgy were now given to those who sat in the pews.
While I appreciate what was being attempted, I have recently been thinking that the implementation of the Council’s teaching contained rather flawed logic. After all, if “fully conscious, and active participation” necessitates that I have some kind of liturgical role at Mass, what about those who don’t get assigned a job that week? There are only so many things that need doing! We can’t have everybody read the Readings or bring up the gifts! If participation requires a job, does that mean that those without a job are not participating in the Liturgy? Obviously not.
Today marks the final most in my series of articles to mark the March For Life. I’d like to end with a post concerning one of the toughest situations concerning abortion: pregnancies which are brought about by rape or incest. Such cases, according to Planned Parenthood accounts for less than 1% of abortions. Today I would like to explain in humility how I try to respond when this difficult issue is raised.
It is not unusual to find people who are against abortion, but who grant an exception for these “hard cases”. For example, I have heard the following:
“Don’t misunderstand me, I think abortion is wrong, but I can’t say I’m fully pro-life. I think that if a girl gets raped and finds herself pregnant, she should be able to get an abortion, otherwise she’d have a constant reminder of what happened to her for the next nine months. It just seems cruel to force her to go through with the pregnancy. Would you really expect her to raise the child of her rapist?”
How might you respond to this understandably emotionally-charged objection?
When pro-life advocates respond to pro-choice objections, there is a great emphasis on logical consistency and reasoning. However, particularly when the subject of rape is raised, this can have the unintended consequence of making the pro-lifer appear unfeeling and clinical.
Therefore, throughout the abortion debate, but especially when the subject of rape is raised, I think it’s important to communicate a genuine compassion and empathy prior to offering the logical rebuttal. We need to show that we understand the tremendous trauma of such an event and the great burden which has now been placed on the woman without her consent.
When someone tells me that he thinks abortion is wrong except in the case of rape, I usually postpone discussing the question of rape and instead first spend a little bit of time asking that person why he is generally against abortion.
The person will usually explain that he recognizes that the unborn are defenseless human beings who therefore should not be killed. If that is the case, I will ask if any of this changes as a result of the circumstances of the conception. Is the unborn child any less defenseless? Is the unborn child any less human?
The truth is that the child conceived in rape is just as valuable as the child conceived in love. Here is a one of many signs I saw at March For Life last year:
The woman holding this sign was not responsible for the circumstances of her conception.
I think it’s also important to take a step back and ask ourselves why rape is such a terrible crime. It’s awful because an innocent person has her body violated in an act of violence by a stronger aggressor. Given this description, is abortion really that different? The act of rape made one victim, but abortion makes another, compounding the first act of violence with another.
If a rapist is brought to justice, he will not receive the death penalty for his horrendous felony. Does it seem reasonable that the child, who has committed no crime and never asked to be conceived, to receive a punishment which even the rapist would not receive?
A couple of weeks ago, a friend sent me a question that I’d like to answer in this post:
So, what’s the deal with Latin? It seems to be considered holy or at least holier than the vernacular and I was wondering why. I know that shortly after Christ’s death the church was based in Rome and that Latin was the primary language of most of the Church fathers, I just didn’t know if that was all that was behind it or if there was more. Is it at all important to learn to pray certain prayers in Latin? Or even work to understand the Mass in Latin?
So, what’s the deal with Latin? In my opinion, it’s a horrible language that I was forced to study for three years in school which I absolutely hated. Next question? Okay, maybe that’s not the answer you were looking for.
I suppose that you could say that Latin is important to Catholicism for a few reasons…
1. Lingua Sacra
The Catholic Church’s love of Latin finds an echo in Judaism. Although most Jews spoke Aramaic (or Greek outside of Palestine), it was Hebrew that was the language of the Temple and the Sacred Scriptures. Latin in Catholicism occupies a similar position as a “Lingua Sacra” (Sacred Language).
2. History
As you rightly point out, a few centuries after Christ Latin is starting to overtake Greek as the common language of the Roman Empire. Starting with Tertullian, the Early Church Fathers increasingly wrote in Latin. This meant that, at least in the West, Latin became the language of theology, liturgy and learning in general. All this resulted in the Latin language being tied to the faith in a very special way. Even once the general use of Latin started to decline, it was still used in the Church, as well as being the universal language of published scholarly works, law, science, …
3. Catholicity
I never really saw the point in Latin Mass until I travelled abroad where my knowledge of the vernacular wasn’t too strong. I could typically follow along with the liturgy, knowing as I did the words of the Mass by heart. However, I remember my joy when we started singing the Sanctus, Benedictus, Amen*… I got a little taste of what a universal liturgical language could bring to the sense of oneness and catholicity of the Church.
* Please note, the “Kyrie” isn’t Latin, but Greek.
Now, is it important to learn to pray certain prayers in Latin or understand the Latin Mass? You could that is isn’t because typically most of the Masses you’ll attend will be in the vernacular (something which, by the way, the Eastern Churches have always done).
However, on the other hand, you could that it is very important because it is the patrimony of the Western Church and therefore deserves our attention, since it roots us to the historic Church. Personally, I go to Tridentine Mass a couple of times a year. I prefer my usual liturgy, but I attend periodically so as to gain an appreciation for the liturgy which was celebrated by many of our great Saints. Finally, please remember this great saying:
“Quidquid latine dictum sit altum videtur”
“Anything said in Latin sounds profound”
Over the last few years I’ve had the honour of sponsoring several people for Baptism and Confirmation. Over my time as a godparent, I’ve asked other sponsors what they do to live out this special vocation.
In today’s post I’ve assembled all the advice I’ve heard from other godparents and sponsors and come up with the top five ways to godparent like a rockstar…
Read more