Election of the Bishop of Rome and the Twelve

 

The crises of our time compel us to look at  history and in the current ecclesial crisis we can look at Christ’s foundational and therefore eternal work for perspective. The Melkite Eparchy of Newton has an excellent document, The Melkite Church at the Council, in support of the argument to be presented here, particularly Chapters 5-7. This much shorter discussion will touch on the history of the College of Cardinals after primarily presenting the case for election of the Bishop of Rome by all apostolic churches with Sacramental qualification.

That all the apostolic churches, including the Orthodox churches recognize the Primacy of the See of Peter is assumed here. This is generally the case with the definition of primacy more the subject of controversy than its existence.

“He showed me the holy city Jerusalem coming down out of heaven from God… The wall of the city had twelve foundations, and on them the twelve names of the twelve Apostles of the Lamb” (Revelation 21:10,14).

John’s reference is for the Church defined by Christ in the 12 Apostles. Most would agree that the number 12 represents the entire Church He founded. His foundation is an ecclesial mystery not founded by the apostles, including the apostle Peter, rather by the mystery that is His Presence after the resurrection. This Presence is Sacramental and in the case of the present day apostles, it is the Sacrament of Holy Orders that creates the new generation of apostles. The work and collegiality of the 12 apostles including the addition of more apostles, not the least of whom is Paul, is well documented in the Acts of the Apostles. These works are both autonomous while in recognition of the Primacy of Peter, even with disagreements that are at worst temporary in the mystery of Christ’s Presence.

From Chapter 6 of the above reference:

“Holy Scripture affirms a power of primacy, on the part of Peter, over the rest of the Apostles and over the whole Church. But Scripture does not affirm in any way that no bishop can be constituted in the Church except through the intervention, “direct or indirect,” of Peter and his successors, the bishops of Rome. We even explicitly see the other Apostles constituting bishops without referring in any way to Peter. The same is true of their disciples, such as Titus or Timothy. If it is necessary to understand the text as applying to bishops in the strict sense, doesn’t the Scripture say that it is the Holy Spirit who instituted the bishops to rule the Church (cf. Acts 20:28)? It is difficult, without doing violence to the text, to find in the Scripture a basis which permits affirming that no bishop obtains jurisdiction over his Church except through the “direct or indirect” intervention of the Bishop of Rome, successor of Peter.”

Just as the validity of the Sacraments of Eucharist and Penance are direct works of God the Holy Spirit and are operational, i.e. valid, in all the apostolic churches and as affirmed by the Latin Church, so must the priesthood and episcopal ascendancy to Patriarchs of the eastern churches be valid because the latter is also Sacramental. If the concern by the Latin Church under the See of Peter is that allowing full communion of the Eastern apostolic Churches in the Latin Church would compromise the Church instituted by Christ, then that same concern should be for any Sacramental event. A glaring witness of our time is the both doctrinal and personal perversion of priests and bishops, yet this does not compromise the efficacy of the Sacrament offered to the recipient. Christ guarantees His work and Presence in the Sacrament while waiting for the personal conversion of the administrator if necessary. He will confront the Bishop as He does with the seven Bishops in Asia Minor in the Book of Revelation, interpreted symbolically or literally. Therefore the ascendancy of the Bishop of Rome should involve the Patriarchy of the Eastern Churches. This completes the role of the Bishop of Rome as representative of the 12 apostles, which are the full Patriarchy according the Sacramental Institution. This completeness may have been wanting for over 1000 years.

This theory suggests certain degradation in those churches excluded from their Sacramental “birth right” as part of the “12”. This can be the loss of the reach commanded by Christ to Peter to “feed my sheep”. Similarly, degradation to autocracy of the role of the See of Peter becomes a risk in any exclusion of the “12”. The point is that the Primacy is fulfilled only with completeness.

“There is, in fact, among the bishops only one Church, only one soul, only one heart… There is, through the institution of Christ, one and only one Church, spread out over the whole world, one and only one episcopacy represented by a multiplicity of bishops united among themselves… The Church forms a single whole, whose bond is the union of bishops” (St. Cyprian of Carthage, Epistle 66, 8,3).

As a final note, we touch on the body used to elect the Bishop of Rome in our current time and for the last 1000 years, namely the College of Cardinals. Even the Catholic Encyclopedia admits that this was initially a closed group of individuals that included non-clergy and grew at the expense of the successors of the Apostles. Contrast this to the notion of the “12” in full effect at the time of the Acts of the Apostles and during the first few centuries of the Church Fathers.

 

Female Priests are Impossible

The lack of teaching the truth of the Faith is coming to fruition and taking leadership positions. Ordaining a female priest is as impossible as a male delivering a baby. Know what you are getting into. When you enter the Faith, you consume the flesh of the Lord Jesus Christ, God Incarnate in a male. This is not a symbol or the imagination. So having a female say the words of consecration “This is my Body” is to tell a lie in public. God cannot change the sex of a human once conceived. That is the realm of a myriad of religions and philosophies available to hide your conscience, that believe in reincarnation. Because we are conceived male OR female in love; and God cannot undo His work of Love. We can only reject His work. The Divine Liturgy is a Divine Opera that enacts God’s redemptive work and presents His Incarnate Divine Son in the flesh for consumption. So a male only can act as Priest, just as a woman only can carry and delivery a baby. Any other other way will not produce consumable mysteries. Consider this a nutrition label.

Institutional and Private Mercy (Part 3)

The last two posts (1,2) on Divine Mercy have as a central theme the Institution of Mercy. Mercy sanctifies the soul and protects from hell but this is a physical and institutional Mercy, not just a private confession of sins like what the Bible-only proponents preach. It is both. A Church that includes the gamut of relationships we can have with God, secret, private, communal, AND public, cannot be beyond the reach of an Omnipotent God. The sins are forgiven privately in the Sacrament of course but with more protection than just a private plea for mercy. To omit the institutional component of Holy Repentance leaves us more susceptible to worldly institutions, since the mercy granted had now become an objective truth.  When Jesus forgave the paralytic, the world attacked Him for saying he was forgiven.  So Jesus gave them a physical sign. He healed the paralytic which silenced His critics.

A personal plea to God for forgiveness can be believed, whether or not God granted it, but a sacramental act of forgiveness is real, whether or not the sinner believes it. It has become an objective truth. Part of a timeless deposit of mercy.

In case you have not noticed, the powers of this world live off the attacks and defamation of character of people. Take a politician running for office as an example. A political career can be completely destroyed by media defamation. Never mind that the attacks are always selective and for political purposes. No one of us is innocent. A Sacramental  confession affords us additional public  protection while protecting our privacy.  Jesus offered His physical Nature for this: Body and Blood. If a Sacramental confessional will not save a political career it will at least manifest in some other physical way.  As a witness to God’s Glory. Thy Kingdom Come. And phony institutions slowly go away.

Paralleling the private and Institutional component of Divine Mercy is the Church’s endorsement of private and Institutional prayers for Mercy. We privately pray to God in His Mercy. We also have prayers offered to us by the Church, said with the communion of faithful (physically present or not) to give our conversion a public dimension. An example is the Chaplet of Divine Mercy from the Roman rite and the Trisagion Prayers from the Orthodox tradition. Both have the following words in common, a witness to the work of the Holy Spirit:

Holy God! Holy Mighty One! Holy Immortal One! Have Mercy on us (and on the whole world). (said three times).

The No Homily Liturgy

Ever been to a liturgy where the priest skipped the homily due to time constraints or other unknown reason. No worries I say. Some homilies are bad anyway. Here is the Psalm passage I think about whenever this happens:

Psalm 19. The heavens declare the glory of God, the vault of heaven proclaims His handiwork,

2 day discourses of it to day, night to night hands on the knowledge.

3 No utterance at all, no speech, not a sound to be heard,

4 but from the entire earth the design stands out, this message reaches the whole world. High above, he pitched a tent for the sun,

5 who comes forth from his pavilion like a bridegroom, delights like a champion in the course to be run.

6 Rising on the one horizon He runs his circuit to the other, and nothing can escape his heat.

 

No worries. In Christ.

l

 

 

SEPTEMBER 11… MY SPIRITUAL RESPONSE

In Fr. Groeschel’s video, SEPTEMBER 11… A SPIRITUAL RESPONSE, formerly available on EWTN, he talks about the way the buildings came down as some kind of a miracle. There are two possibilities here. That it was. Or it was not. In either case, it was NOT natural. So lets either remember it as a miracle or admit the alternative.

Eternal Father, I offer you the Body and Blood, Soul and Divinity of Your Dearly Beloved Son in atonement of the sins of rogue elements in government, executing the murders of 9/11 in order to start of a cycle of violence that we now daily witness.

 

Eastern Prayer for Civil Authorities.

Be mindful O Lord, of our elected leaders, (Name), of all civil authorities, of our armed forces, of the city in which we dwell, and of every city and country place; grant us peaceful times, that we may lead a calm and tranquil life in all holiness and peace; for You are holy, our God, and we render glory to You, Father, Son, and Holy Spirit, now and always and forever and ever. Amen.

Lebanon’s “Clash of Civilizations”. A Message for Our Time?

There is a another angle one can view what many are calling the present or pending “clash of civilizations”. One that a faithful Catholic should consider, or any Christian for that matter. Considering the historical record, Lebanon has been there and done that. Pope John Paul II is quoted as saying that Lebanon is “more than a country; it is a message.” But why and how? From antiquity to her civil war in the last part of the 20th Century, Lebanon can resonate in the hearts and minds of present-day Christians facing an uncertain future. To gauge, and even alter our course in history. For in Lebanon, the Holy Spirit of God is at work.

Many in the west have a limited view of this region, associating Lebanon with her drawn out civil war of over 25 years. To orient the reader, Lebanon is located just to the north of Israel, and is situated between the geographic east and west. Lebanon is know in history as the crossroad of civilizations. Lebanon was visited by Jesus Himself , preaching and healing in Sidon and Tyre (Mathew 11, 15). Since the time of the apostles, Lebanon has been predominantly Christian.

 

Some of us may be familiar with a recent Saint in the Catholic Church. St. Charbel Makleuf, of the Maronite rite. The Maronites were founded in the 5th Century by the Syrian monk and hermit St. Maron, a contemporary and correspondent of St John Chrysostom. The Maronites established themselves in the mountains of Northern Lebanon. From here they resisted attempts by the invading Islamic Caliphs to absorb them, eventually earning their tribute. The Maronites fought along with the Crusaders in the 11th through 13 Centuries. In this period the Maronites sought union with the Latin Patriarch in Antioch, but formal union with Rome did not occur until the 16th Century, enabled by Jesuit missionaries. Maronite monasteries and convents were instrumental in preserving Arabic and Syriac manuscripts, even helping to oppose the Turkish empire’s attempt to obliterate the arabic language. The first printing press in the middle east was imported by the Maronites in 1610. Maronite scholars played a leading role in a renaisance of middle east literature, even on Islamic history, in the 19th and 20th century. After the dissolution of the Ottoman empire, the Maronites were the primary force in forging the republic that is now Lebanon.

In antiquity, the region that includes present day Lebanon was under the governance of the first Christian Church, the Church of Antioch. Antioch sits just above Lebanon geographically. This Church was founded by Sts. Paul and Barnabas, and their first bishop was none other the the Apostle Peter, before he left to Rome. The Church of Antioch produced St. Ephrem the Syrian (4th Century), Doctor of the Catholic Church, and St. John Chrysostom (5th Century), Father and Doctor of the Catholic Church. Together with the sister Churches of Alexandria in Egypt and Jerusalem, these Byzantine Churches preserved the sacraments for 2000 years. Nearly annihilated by the first Moslem invasion, the Byzantine Church in Lebanon survived subsequent invasions through a spirit of cooperation. Not so during the Crusades, as politics won over theology, and the victors replaced the Byzantine with the Latin, driving out the Byzantine faithful. The Byzantine churches were rebuilt after the Crusades were driven out by the Islamic Mamelukes. In this era and during the subsequent four centuries of Ottoman rule (1516-1920), politics favored the east over the west, and the autonomous Christian Churches were encouraged to ground themselves to Constantinople. Lebanon was different. By the 1700’s, a movement had begun to unite with the Church with Rome, while preserving the eastern liturgy. In John 17:23 Jesus prays: I in them and You in Me, that they may be perfected in unity, so that the world may know that You sent Me, and loved them, even as You have loved Me. In 1723 the Byzantine Bishop of Sidon requested communion with Rome. The Melkite Greek Catholic Church became official and the Church of Antioch divided. While the remaining Orthodox continued to form three autonomous churches, the Melkite Catholics were unique in being scattered in the regions of Antioch, Jerusalem, and Alexandria while under one Patriarch (Antioch). The ensuing Melkite era is known for missionary and educational works through out the middle east, but not without resistance and even persecution, and even from the Orthodox. In Lebanon this was rare; here the seeds were being sown for the republic of the 20th Century.

 

In the 1950’s Lebanon became a shining star in the middle east, with peaceful coexistence between Moslems and Christians. A republic with democratic principles. The emergence of prosperity attracted powerful financial interests however. The culture began lending itself to materialism and unbridled commercialism. The moral culture suffered; a culture of corruption and even secularism incubated. Nationhood and patriotism lost their true meaning. Lebanon’s civil war lasted over 25 years, a war that the majority of the population did not want and that was largely manipulated, on both sides, by outside forces with their own agendas. Eventually this lead to a seduction of both Christian and Muslim sides, leading in events that neither side can look back at without shame. As a result of the civil war, the Christian census nearly halved from 60% to 35% (mostly from exodus). A strong movement promoting unity between Melkites and Orthodox was also halted by Lebanon’s “clash of civilizations”.

This history may so far resonate with readers, that Lebanon is a message for our time. But there is more.

There was a light that emerged from the period of civil war, in the Catechism of the Catholic Church. Part Four of the Catechism, “Christian Prayer” was written by a Melkite priest living in Lebanon during the civil war. Here is what then Cardinal Ratzinger said about how Fr. Corbon, who lived amidst the terror, was chosen to be associated with the Catechism:

“After having resolved to add a distinct fourth part on prayer to the first three, we looked for a representative of Eastern theology. Since it was not possible to secure a bishop as author, we settled upon Jean Corbon, who wrote the beautiful concluding text on prayer while in beleaguered Beirut, frequently in the midst of dramatic situations, taking shelter in his basement in order to continue working during the bombardments.”

 

So we can say that in a time of anguish, during a clash of civilizations, a priest of an eastern Catholic rite composed the part on prayer in the Catechism. One of the most inspired texts of our time and a fixture of our faith. According to Reverend Cassian Folsom 0.S.B, a teacher at the Pontifical Liturgical Institute of Saint Anselmo in Rome, from an original publication in Homiletic and Pastoral Review, April 1996, Fr. Corbon’s hand also appears in another part of the Cathechism:

“However, the sub-section entitled The Liturgy: Work of the Holy Trinity (CCC 1077-1112) bears the unmistakable mark of Fr. Corbon, and reflects the single most important insight of his book, The Wellspring of Worship, namely, that the liturgy is essentially Trinitarian in nature.”

Here comes another message for us from the clash. Fr. Folsom goes on:

“The action of the Father as the source and goal of the liturgy (CCC 1077-1083) is commonly understood, and the work of the Son in the liturgy (CCC 1084-1090) is even more familiar … The action of the Holy Spirit, however, is more hidden, more mysterious, and for that reason less known, and less frequently the object of theological reflection.

For that reason the section on the work of the Holy Spirit in the liturgy (CCC 1091-1109) is remarkable for bringing to light an aspect of the Church’s pneumatological [of the Holy Spirit] tradition, formerly hidden from a large majority of Catholics. Even from the very practical point of view of length, this section is longer and more fully developed than the sections on the Father and the Son, precisely because this element of the liturgy has been largely overlooked by the Western Church in the past. Here the hand of Fr. Corbon is clearly in evidence.”

 

In Pope John Paul II’s Apostolic Letter Orientale Lumen, Section 6, we read: “Certain features of the spiritual and theological tradition, common to the various Churches of the East mark their sensitivity to the forms taken by the transmission of the Gospel in Western lands. The Second Vatican Council summarized them as follows: “Everyone knows with what love the Eastern Christians celebrate the sacred liturgy, especially the Eucharistic mystery, source of the Church’s life and pledge of future glory. In this mystery the faithful, united with their Bishops, have access to God the Father through the Son, the Word made flesh who suffered and was glorified, in the outpouring of the Holy Spirit. And so made ‘sharers of the divine nature’ (2 Pt 1:4) they enter into communion with the most holy Trinity”.

Indeed, as descibed in Fr. Corbon’s book, the liturgical expressions in the eastern churches (and increasingly in the english version of the Latin Rite) emphasize the epilcesis or “calling down” of the Holy Spirit. According to the eastern traditions, the epiclesis is the vehicle of a mighty synergy between God and man. Centered in the liturgy, man then lives out this synergy by consenting to it in prayer.

In these sections of the Catechism, we read:

CCC 1091: The desire and work of the Spirit in the heart of the Church is that we may live from the life of the risen Christ. When the Spirit encounters in us the response of faith which he has aroused in us, he brings about genuine cooperation. Through it, the liturgy becomes the common work of the Holy Spirit and the Church.

Later we read (CCC 1099) that “the Holy Spirit is the Church’s living memory”.

With a possible world war between east and west looming, or a clash of civilizations, western Catholics may want to pause and take a deep breath in considering their role in forming history. Pope John Paul II would often describe the Catholic Church as needing to ‘breath with both lungs’. With this reminder and elaboration on prayer, and this mystical understanding of the role of the Holy Spirit, we can become more fruitful for God.

In a recent Zenit article (March 22,2006), Michel Aoun, interim Lebanese leader, talks about the role of apostolic Christianity in the resolution of the clash.

“For us, the expression “Maronite” is no longer the exact term; there is much more talk of “Christians” in general. We regard the rites as secondary traditions, because we are all Christians for Christ,whether Maronite, Greek-Catholic, Melkite, etc.”

He then goes on to say:

“Christians have brought about the unity of Lebanon; they were the only ones who cohabited with the different Muslim groups, when coexistence among the different Muslim groups did not exist.

They have a historic role, which is to live their mission, to be an element of understanding, a federalizing element of the people of Lebanon in its different components. Playing this role, they can, I believe, recover their function in the republic and participate in politics and in the socioeconomic construction of the country.”

Lebanon is presently being taunted again. The threat of a world wide clash is knocking on her doors. Perhaps as a sign of an age to come in the world, Christian religious fervor in Lebanon this time is flourishing, as are monasteries and seminaries. They cannot keep up with the demand from new candidates. A whole generation has been let down by their parent’s culture and are seeking answers in the Truth of the Ages.

A Joppa Story

This small story unfolded during our trip to the Holy Land in 2004. It was in the town of Joppa, the town of Jaffa in present day Israel. It is the town of the readings from Acts of the Apostles. It had the port through which the cedars from Lebanon were were brought in to build Solomon’s temple.

 

Here also is the Vatican’s embassy to Israel. There is a beautiful Franciscan church there near the house of Simon the Tanner (from Acts 10:6-15). It is called the Church of St. Peter.

 

When on pilgrimage there in 2004, there was a beautiful tall Jewish girl outside the church waiting to get in with us. She had just rode over on her bike from nearby Tel Aviv. It seemed to me that she came there regularly by the way she acted. While waiting she struck up a conversation with our handsome young driver, an Orthodox Christian Palestinian. I could not hear the conversation very well. She was talking about a personal decision she was trying to discern. They also talked about the prospects of peace. We went in and they stayed outside talking. The church was beautiful inside too and had a painting of Peter’s ecstasy and vision of the linen sheet with “all manner of fourfooted beasts” over the altar. When we came out the two were still talking. She sounded sad but hopeful. They then exchanged numbers, she went in, and we left.

The Real Presence of our Lord in the Psalms

All Bible references are from the Douay-Rheims Bible unless indicated

As Catholics we can often find ourselves living out Scriptural prophecy, even while not yet recognizing our actions with the same. A perfect example is the Rosary, as Mary prophesized this devotion in Luke 1:48: Because he hath regarded the humility of his handmaid: for behold from henceforth all generations shall call me blessed.

We live in a time of confusion regarding the meaning of God’s kingdom on earth and whether our Lord’s physical reign is due. What Christian would deny that the Old Testament has prophecies about this reign in the flesh. Where is Jesus now? What about the Psalms? Are there any prophecies here that we as Catholics are or at least should believe and be living out now? The following passages are helpful in meditating on as prophecies of the Real Presence of our Lord in the tabernacle. There are probably others. Keep in mind David often talks about an inheritance from God for future generations. Italics are for emphasis. Comments are in brackets [].

Psalm 5

1 Unto the end, for her that obtaineth the inheritance. A psalm of David. 2 Give ear, O Lord, to my words, understand my cry. 3 Hearken to the voice of my prayer, O my King and my God. 4 For to thee will I pray: O Lord, in the morning thou shalt hear my voice. 5 In the morning I will stand before thee, and will see: because thou art not a God that willest iniquity…

8 But as for me in the multitude of thy mercy, I will come into thy house; I will worship towards thy holy temple, in thy fear. 9 Conduct me, O Lord, in thy justice: because of my enemies, direct my way in thy sight. 10 For there is no truth in their mouth; their heart is vain.

Psalm 15

…5 The Lord is the portion of my inheritance and of my cup: it is thou that wilt restore my inheritance to me…

11 Thou hast made known to me the ways of life, thou shalt fill me with joy with thy countenance: at thy right hand are delights even to the end.

“Come to you all of you who are weary and find life burdensome and I will refresh you” (Mt 11:28)

Psalm 16

…15 But as for me, I will appear before thy sight in justice: I shall be satisfied when thy glory shall appear.
Jerusalem Bible translation:
… 15 For me the reward of virtue is to see your face, and, on walking, to gaze my fill on your likeness.

“When you look at the crucifix, you understand how much Jesus loved you. When you look at the Sacred Host you understand how much Jesus loves your now.” Blessed Mother Theresa.

Psalm 17

…7 In my affliction I called upon the Lord, and I cried to my God: And he heard my voice from his holy temple: and my cry before him came into his ears.

[CCC:1378 Worship of the Eucharist. In the liturgy of the Mass we express our faith in the real presence of Christ under the species of bread and wine by, among other ways, genuflecting or bowing deeply as a sign of adoration of the Lord. “The Catholic Church has always offered and still offers to the sacrament of the Eucharist the cult of adoration, not only during Mass, but also outside of it, reserving the consecrated hosts with the utmost care, exposing them to the solemn veneration of the faithful, and carrying them in procession.”]

Psalm 19

…May the Lord hear thee in the day of tribulation: may the name of the God of Jacob protect thee. 3 May he send thee help from the sanctuary: and defend thee out of Sion.

Psalm 25

…6 I will wash my hands among the innocent; and will compass thy altar, O Lord: 7 That I may hear the voice of thy praise: and tell of all thy wondrous works. 8 I have loved, O Lord, the beauty of thy house; and the place where thy glory dwelleth.

Psalm 26

…4 One thing I have asked of the Lord, this will I seek after; that I may dwell in the house of the Lord all the days of my life. That I may see the delight of the Lord, and may visit his temple. 5 For he hath hidden me in his tabernacle; in the day of evils, he hath protected me in the secret place of his tabernacle.

6 He hath exalted me upon a rock: and now he hath lifted up my head above my enemies. I have gone round, and have offered up in his tabernacle a sacrifice of jubilation: I will sing, and recite a psalm to the Lord.

[Note that Jesus was sacrificed on the rock of Calvary, suggesting that this prophecy is of His sacrifice to the Father to reside in the tabernacles of the world]

Psalm 59

…4 Thou hast moved the earth, and hast troubled it (Jerusalem Bible: You have made the earth tremble, torn it apart. [A reference to the earthquake at the end of Jesus’ sacrifice?]: heal thou the breaches thereof, for it has been moved. 5 Thou hast shewn thy people hard things; thou hast made us drink wine of sorrow.

Psalm 60

…3 To thee have I cried from the ends of the earth: when my heart was in anguish, thou hast exalted me on a rock. Thou hast conducted me; 4 For thou hast been my hope; a tower of strength against the face of the enemy. 5 In thy tabernacle I shall dwell for ever: I shall be protected under the covert of thy wings.

[Note here again we have a clear reference: a time of tremendous trial which at its culmination, Jesus is transformed to reside in the tabernacle forever!]

Psalm 62

…2 O God, my God, to thee do I watch at break of day. For thee my soul hath thirsted; for thee my flesh, O how many ways! 3 In a desert land, and where there is no way, and no water: so in the sanctuary have I come before thee, to see thy power and thy glory..

CCC 1418 Because Christ himself is present in the sacrament of the altar, he is to be honored with the worship of adoration. “To visit the Blessed Sacrament is . . . a proof of gratitude, an expression of love, and a duty of adoration toward Christ our Lord” (Paul VI, MF 66).

Psalm 64

…5 Blessed is he whom thou hast chosen and taken to thee: he shall dwell in thy courts. We shall be filled with the good things of thy house; holy is thy temple.

Psalm 71

…15 And he shall live, and to him shall be given of the gold of Arabia, for him they shall always adore: they shall bless him all the day. Jerusalem Bible translation: Prayer will be offered for him constantly, blessings invoked on him all day long.

“Let us be generous with our time in going to meet him in adoration and in contemplation… May our adoration never cease.” Pope John Paul II.

 

Psalm 77

…69 And he built his sanctuary as of unicorns, in the land which he founded for ever.

[The reference to unicorns is generally meant to signify firmness].

 

Psalm 83

1 Unto the end, for the winepresses, a psalm for the sons of Core. 2 How lovely are thy tabernacles, O Lord of host! 3 My soul longeth and fainteth for the courts of the Lord. My heart and my flesh have rejoiced in the living God. 4 For the sparrow hath found herself a house, and the turtle a nest for herself where she may lay her young ones: Thy altars, O Lord of hosts, my king and my God. 5 Blessed are they that dwell in thy house, O Lord: they shall praise thee for ever and ever.

[Be convinced that this is not what nature has formed, but what the blessing has consecrated. The power of the blessing prevails over that of nature, because by the blessing nature itself is changed. . . . Could not Christ’s word, which can make from nothing what did not exist, change existing things into what they were not before? It is no less a feat to give things their original nature than to change their nature. St Ambrose].

Psalm 94

1 Come let us praise the Lord with joy: let us joyfully sing to God our saviour. 2 Let us come before his presence with thanksgiving; and make a joyful noise to him with psalms

[Relatively few people had access to the Presence of the Lord in the old Testament. Could this be a prophecy for our time?]

6 Come let us adore and fall down: and weep before the Lord that made us. 7 For he is the Lord our God: and we are the people of his pasture and the sheep of his hand.

 

Psalm 133

1 Behold now bless ye the Lord, all ye servants of the Lord: Who stand in the house of the Lord, in the courts of the house of our God. 2 In the nights lift up your hands to the holy places, and bless ye the Lord.

Psalm 137

1 I will praise thee, O lord, with my whole heart: for thou hast heard the words of my mouth. I will sing praise to thee in the sight of his angels: 2 I will worship towards thy holy temple, and I will give glory to thy name.

Psalm 150

1 Praise ye the Lord in his holy places: praise ye him in the firmament of his power.

“I have a burning thirst to be honored by men in the Blessed Sacrament” St. Margaret Mary Alocoque.

 

 

 

 

 

 

 

PEACE BE WITH YOU AND THE FIRST SUNDAY MASS

 

For those Christians among us who attend weekly Sunday Mass or Divine Liturgy, do you ever wonder when the first Sunday Mass or Liturgy was celebrated? Did the early Church record the day when it was first celebrated? It seems not to have been recorded in any log or ledger that anybody talks about. One would think that the first time our weekly Mass happened would be documented somehow. I will propose that this is. In scripture. And how may surprise you, as well as help you witness to those that question the practice as unscriptual or even question the move of the Lord’s day from Saturday to the first day of the week: Sunday.

Let’s begin with the recounting of the resurrection in scripture [my comments are in brackets; scripture references are from the Revised Standard Version Catholic Edition but any version can be used for this discussion]:

Matthew 28:1

Now after the Sabbath, toward the dawn of the first day of the week [Sunday], Mary Magdalene and the other Mary went to see the sepulcher.

Mark 16:2

And very early on the first day of the week [Sunday], they went to the tomb when the sun had risen.

John 20

1 Now on the first day of the week [Sunday] Mary Magdalene came to the tomb early, while it was still dark, and saw that the stone had been taken away from the tomb…

19 On the evening of that day, the first day of the week [Sunday], the doors being shut where the disciples were, for fear of the Jews, Jesus came and stood among them and said to them, “Peace be with you.” 20 When he had said this, he showed them his hands and his side. Then the disciples were glad when they saw the Lord. 21 Jesus said to them again, “Peace be with you…[The reader familiar with the Liturgy, should recognize this as the greeting from the priest at the beginning of the Mass.]

26 Eight days later [Sunday], his disciples were again in the house, and Thomas was with them. The doors were shut, but Jesus came and stood among them, and said, “Peace be with you.”

Luke 24

But on the first day of the week [Sunday], at early dawn, they went to the tomb, taking the spices which they had prepared. 2 And they found the stone rolled away from the tomb,…13 That very day [Sunday] two of them were going to a village named Emma′us, about seven miles from Jerusalem, 14 and talking with each other about all these things that had happened. 15 While they were talking and discussing together, Jesus himself drew near and went with them. ..27 And beginning with Moses and all the prophets, he interpreted to them in all the scriptures the things concerning himself. … 30 When he was at table with them, he took the bread and blessed, and broke it, and gave it to them. 31 And their eyes were opened and they recognized him; and he vanished out of their sight. 32 They said to each other, “Did not our hearts burn within us while he talked to us on the road, while he opened to us the scriptures?” 33 And they rose that same hour [still Sunday] and returned to Jerusalem; and they found the eleven gathered together and those who were with them, 34 who said, “The Lord has risen indeed, and has appeared to Simon!” 35 Then they told what had happened on the road, and how he was known to them in the breaking of the bread.

36 As they were saying this [still Sunday], Jesus himself stood among them, and said to them, “Peace to you.”37 But they were startled and frightened, and supposed that they saw a spirit. 38 …41 And while they still disbelieved for joy, and wondered, he said to them, “Have you anything here to eat?” 42 They gave him a piece of broiled fish, 43 and he took it and ate before them.

… 48 You are witnesses of these things. 49 And behold, I send the promise of my Father upon you; but stay in the city, until you are clothed with power from on high.”

We then find that this Sunday practice continues after the ascension via the apostles:

Acts 2:41-43

41 So those who received his word were baptized, and there were added that day about three thousand souls. 42 And they devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers.

1 Corinthians 10:15-17

15 I speak as to sensible men; judge for yourselves what I say. 16 The cup of blessing which we bless, is it not a participation in the blood of Christ? The bread which we break, is it not a participation in the body of Christ? 17 Because there is one bread, we who are many are one body, for we all partake of the one bread.

Acts 20:

7 On the first day of the week[Sunday], when we were gathered together to break bread,Paul talked with them, intending to depart on the morrow; and he prolonged his speech until midnight. 8 There were many lights in the upper chamber where we were gathered.

1 Corinthians 16:1-3

16 Now concerning the contribution for the saints: as I directed the churches of Galatia, so you also are to do. 2 On the first day of every week [Sunday], each of you is to put something aside and store it up, as he may prosper, …

1 Corinthians

20 When you meet together, it is not the Lord’s supper that you eat.

23 For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, 24 and when he had given thanks, he broke it, and said, “This is my body which is for you. Do this in remembrance of me.” 25 In the same way also the cup, after supper, saying, “This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.” 26 For as often as you eat this bread and drink the cup, you proclaim the Lord’s death until he comes.

So we can summarize a pattern of the post-resurrection story as follows. Jesus appears to his disciples in the context of a meal on Sundays, often with the greeting “Peace be with you”. He appears with his glorified wounds. This is the same presentation and context of the timeless Sunday liturgy. The first Mass was then on Resurrection Sunday. The second, one week later, and so on, until His ascension to the Father. During this time He no doubt enlightens the apostles on this practice, who then continue the practice on Sunday’s after the ascension, until this day. They stand in His place, to offer the meal.

Could this be one of several layered meanings to Jesus’ encounter with Mary Magdalene at the tomb:

John 20 15 Jesus said to her, “Woman, why are you weeping? Whom do you seek?” Supposing him to be the gardener, she said to him, “Sir, if you have carried him away, tell me where you have laid him, and I will take him away.” 16 Jesus said to her, “Mary.” She turned and said to him in Hebrew, “Rab-bo′ni!” (which means Teacher). 17 Jesus said to her, “Do not hold me, for I have not yet ascended to the Father; but go to my brethren and say to them, I am ascending to my Father and your Father, to my God and your God.”

In His answer, is Jesus is stating that the opportunity for those who seek him to physical hold, consume, love, and adore Him will come after He ascends to Father, after which He Himself, in the consecrated meal, will be physically offered by the apostles (priests) to the faithful more universally?

This is also demonstrated in the John 21’s recounting of Jesus’ encounter with the apostles on the beach. He calls them ashore, feeds them, and instructs them (Peter) to then feed His sheep if he loves Him:

12 Jesus said to them, “Come and have breakfast.” Now none of the disciples dared ask him, “Who are you?” They knew it was the Lord. 13 Jesus came and took the bread and gave it to them, and so with the fish. 14 This was now the third time that Jesus was revealed to the disciples after he was raised from the dead.

15 When they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, do you love me more than these?” He said to him, “Yes, Lord; you know that I love you.” He said to him, “Feed my lambs.” …

In a remarkable consistency, the feeding of the multitudes also alludes to the commission for the apostles to feed the sheep after Jesus’ resurrection. The apostles distribute the meals. Then Jesus instructs them to leave while He visits the crowd. Jesus then walks on water to catch up with the apostles:

Matthew 14 22 Then he made the disciples get into the boat and go before him to the other side, while he [Jesus] dismissed the crowds…25 And in the fourth watch of the night he came to them, walking on the sea. 26 But when the disciples saw him walking on the sea, they were terrified, saying, “It is a ghost!” And they cried out for fear.

The walking on the water can symbolize the resurrected Jesus. A stretch? Maybe, but look at how the apostles react when the resurrected Jesus appears to them in the upper room :

Luke 24 36 As they were saying this, Jesus himself stood among them, and said to them, “Peace to you.”37 But they were startled and frightened, and supposed that they saw a spirit.

There you have it. The Sunday Mass is alluded to in the in the narrative of the gospel. It begins on resurrection Sunday and Sundays after that with Jesus present before the ascension, and continues to this day on Sundays after He ascended into heaven.

 

Peace be with you.

 

KAL2

 

Azar