I Contracept Because I'm Selfish

Strange thing. A co-worker was asking me how many kids I had. I told him: two, and one on the way in September. Then the conversation went a bit like this:

"Wow, three kids. How old are you?"

"Twenty-six, same as you."

"I just wouldn't even know what to do with kids."

"What's to know? You play with them!"

"I guess I'm just too selfish; I'm not ready to give up my free time and extra money."

"You wouldn't regret it, trust me."

"Well, you're a better man than me; I'm too selfish."

At that point I jokingly/not-jokingly chided him, "Then perhaps you better work on that, eh?"

Now, this guy isn't a professing Christian. But he at least sees the picture clearly: he's not having kids (despite being married for several years) because he's too selfish with his time and money. He's willing to admit it!

I just wish more pseudo-Catholics and Protestants would have the guts to admit this; then maybe more of them would stop contracepting, because presumably, they (unlike my co-worker) would at least realize the impossibility of claiming to be a Christian (or a "good person" at all), while simultaneously cultivating/nourishing selfish behaviors.

The Council in Light of Tradition, 1.1

Statement: "All however, though in different ways, long for the one visible Church of God, a Church truly universal and set forth into the world that the world may be converted to the Gospel and so be saved, to the glory of God." (Unitatis Redintegratio, 1)

Objection: The council implicitly admits to the heresy that "the one visible" and "truly universal" Church does not yet exist, since "all ... long for" it, including the Catholic Church itself.

Reply: The council admits no such thing, for it elsewhere explicitly declares that Our Lord "has called and gathered together the people of the New Covenant, who are the Church, into a unity of faith, hope and charity"; that He "entrusted all His sheep" to St. Peter "to be confirmed in faith and shepherded in perfect unity"; that He "perfects His people's fellowship in unity." (UR, 2)

The council boldly proclaims that "the Church ... is God's only flock; it is like a standard lifted high for the nations to see it." (UR, 2)

In contrast to this, it notes that in the case of both individuals and entire groups, non-Catholics "are not blessed with that unity which Jesus Christ wished to bestow on all those who through Him were born again into one body." (UR, 3)

The key to understanding the language of the council here is to understand that non-Catholics who have received the Sacrament of Baptism - which is valid, even if administered by a non-Catholic - are, from the moment of that Baptism, joined to the Mystical Body of Christ. When they die, they will be judged as Catholics, because they bear the indelible, sacramental mark of that Baptism which belongs to the Catholic Church.

Thus, while the Catholic Church enjoys perfect unity, there is another sense in which there is a rift: those who are joined-by-Baptism to the unity of the Church are not visibly joined to the Church's unity. The inward reality does not correspond to the outward reality. This kind of visible unity - the harmonization of the interior truth (a baptized non-Catholic is part of the Church) with the exterior truth (getting that same non-Catholic to come back to the visible Church) - is the "unity" for which everyone longs.

When the council speaks of a "truly universal" Church, it does not mean to deny that the Catholic Church is already the one, true, universal Church. In context, the document has been talking about the multitudes of people who claim to be part of "the Church of Christ," but who all differ and disagree with each other. Specifically, the council is concerned with what this message sends to the world: a Baptist comes forward and says, "I'm part of the Church that Christ founded," but he disagrees fundamentally with the Lutheran who comes forward and says the same; then comes the Catholic, professing to be a part of Christ's Church, but disagreeing with both the Baptist and the Lutheran; all three of them disagree with the Charismatic and Seventh-Day Adventist, both of whom insist that they, too, are part of Christ's one Church.

The council puts it this way: "Christ the Lord founded one Church and one Church only. However, many Christian communions present themselves to men as the true inheritors of Jesus Christ; all indeed profess to be followers of the Lord but differ in mind and go their different ways, as if Christ Himself were divided." (UR, 1)

What does the World say to this? It laughs and says, "Ha ... some unity." Or, as the council put it, "Such division openly contradicts the will of Christ, scandalizes the world, and damages the holy cause of preaching the Gospel to every creature." (UR, 1)

So the Catholic interjects: "No, World, you must understand - I am the only true member of the Church, and these are all pretenders! They aren't really part of the Church!"

"Come now," says the Baptist, "that's nonsense! I'm the one who belongs to the Church, and perhaps also the Lutheran (but not the Seventh-Day Adventist), and it is you who are not part of the Church, for you preach a false gospel!"

"We should cease fighting, brothers," says the Charismatic, "and focus on the joy of the Spirit that unites us - we're all part of God's family!"

The World continues shaking its head. Some unity.

This is what the council is addressing when it says that everyone longs for a Church that is "truly universal" - not truly universal in fact or in essence alone, but also in the eyes of the world.

In Festo Sancti Marci Evangelistae - April 25

Today is the feast of St. Mark the Evangelist, author of the second Gospel, disciple of St. Peter. St. Mark is signified in religious art by the figure of the Lion (just as St. Matthew is signified by the Man, St. Luke by the Ox, and St. John by the Eagle).

St. Mark is honored today under the triple-title of Evangelist, Apostle, and Martyr. His martyrdom took place in 70 AD, and his body was eventually taken to Venice - he remains the patron of Venice to this day.

The following hymn (which scans much better in Latin) was composed in the ninth century by St. Paulinus, himself a successor to St. Mark as bishop of Aquileia. The hymn contains just enough biographical information about St. Mark's labors to give us a rough sketch of his life.

(The Feast of St. Mark is honored by the chanting of the Greater Litanies, which can be found here]

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Already throughout the whole earth there brightly gleams the light which shines from the Father's throne: the light which is the fount and source and splendour of the golden light: the light that never fails, beautifies heaven, and expels darkness from the world

Blessed Mark, the Evangelical teacher, received into his heart a lovely ray of this sparkling sacred light. He became as a lmap reflecting that great light and dispelling the gloom of this world by his brilliant flame

He was one of the seven fair pillars, and one of the seven golden candlesticks whose brightness shines as a star throughout the universe. He was one of the foundations that support the lofty structure of the Church

He was one of the favoured living creatures seen of old by the holy prophet Ezechiel, and by John, the disciple that leaned on Jesus' breast. Mark was prefigured under the type of a lion, whose wild roar is heard in the wildnerness

He was sent by blessed Peter to Aquileia, that city of ancient fame. There he sowed the seed of the divine word, and with joy garnered into heaven a hundred-fold of fruit

There he speedily raised a Christian Church. He gave it solidity of unshaken faith by building it on that faultless Rock, against which the billows and storms and floods vent their rage in vain

The soldier of Christ returned, wearing a wreath of fair lilies, with palm and laurel and roses: and thus crowned, he joyfully entered Rome, led thither by Christ

This done, he sets out for Alexandria, and filled with the Holy Ghost, traverses the ever fertile land of Egypt, preaching that the only begotten Son of the Father Almighty had come into the world for the world's salvation

[this stanza is so beautiful in the Latin, it is worth transcribing here; smooth as silk ...]

His ita gestis pergit Alexandriam
Sancto repletus Spiritu, laetissimos
Fines per omnes jugiter Memphiticos
Patris tremendi praedicabat unicum
Venisse mundi pro salute Filium

A cruel mob, enraged against the soldier of Christ, prepared various torments for him: he was bound with chains, pierced with arrows, and after his holy flesh had been torn with scourges, he was thrust into a dismal dungeon

Mark was the first that taught Alexandria to know the true God. He there built a church, which he dedicated to Christ, consecrated by the shedding of his own blood, and fortified by the solidity of holy faith

Glory, praise and empire be to the Father! To thee, O Jesus, who reignest in heaven above, and to the Holy Ghost, be honour and power! To the undivided Trinity be adoration paid for endless ages! Amen.

[likewise, worth repeating in the Latin ...]

Gloria Patri, decus et imperium
Sit Nate semper tibi super sidera
Honor, potestas, Sanctoque Spiritui
Sit Trinitati virtus individuae
Per infinita saeculorum saecula.
Amen.

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Propers of the Mass

Introit

Protexisti me, Deus, a convéntu malignántium, allelúja: a multitúdine operántium iniquitátem, allelúja, allelúja. Exáudi, Deus, oratiónem meam cum déprecor: a timóre inimíci éripe ánimam meam. v. Gloria Patri et Filio et Spiritui Sancti sicut erat in principio et nunc, et semper, et saecula saeculorum. Amen.

(Thou hast protected me, O God, from the assembly of the malignant, alleluia: from the multitude of the workers of iniquity, alleluia. alleluia. Hear, O God, my prayers, when I make supplication to Thee: deliver my soul from the fear of the enemy)

Collect

Deus, qui beátum Marcum Evangelístum Tuum evangélicæ prædicatiónis grátia sublimásti: tríbue, quæsumus; ejus nos semper et eruditióne profícere, et oratióne deféndi. Per Dóminum nostrum ...
R. Amen.

(O God, Who didst endow blessed Mark, Thine evangelist, with the grace of preaching, grant us, we beseech Thee, ever to profit by his teaching and be defended by his prayers. Through our Lord Jesus Christ ...)

Epistle

Léctio Ezechiélis Prophétæ. Similitudo vultus quátuor animálium: fácies hóminis, et fácies leónis a dextris ipsórum quátuor: fácies autem bovis a sinístris ipsórum quátuor, et fácies áquillæ désuper ipsórum quátuor. Fácies eórum, et pennæ eórum exténtæ désuper: dum pennæ singulórum jungebán-tur, et duæ tegébant córpora eórum: et unumquódque eórum coram fácie sua ambulábat: ubi erant impetus spíritus, illuc gradiebántur, nec revertebántur cum ambulárent. Et similitúdo animálium, aspéctus eórum quasi carbónum ignis ardéntium, et quasi aspéctus lampadárum. Hæc erat vísio discúrrens in médio animálium, splendor ignis, et de igne fulgur egrédiens. Et animália ibant, et revertebántur in similitúdinem fúlguris coruscántis.

(Lesson from Ezechiel the Prophet. As for the likeness of the faces of the four living creatures; there was the face of a man, and the face of a lion on the right side of all the four; and the face of an ox on the left side of all the four; and the face of an eagle over all the four. And their faces and their wings were stretched upward; two wings of every one were joined, and two covered their bodies; and every one of them went straight forward; whither the impulse of the spirit was to go, thither they went, and they turned not when they went. And as for the likeness of the living creatures, their appearance was like that of burning coals of fire, and like the appearance of lamps. This was the vision running to and fro in the midst of the living creatures, a bright fire, and lightning going forth from the fire. And the living creatures ran and returned like flashes of lightning. Thanks be to God.)

Alleluia

Allelúja, allelúja. V. (Ps. 88: 6) Confitebúntur caeli mirabília tua, Dómine: étenim veritátem tuam in ecclésia sanctórum. Allelúja. V. (Ps. 20: 4) Posuísti, Dómine, super ca-put ejus corónam de lápide pretióso. Allelúja.

(Alleluia, alleluia. V. (Ps. 88: 6) The heavens shall confess Thy wonders, O Lord; and Thy truth in the Church of the saints. Alleluia. V. (Ps. 20: 4) O Lord, Thou halt set on his head a crown of precious stones. Alleluia)

Gospel

In illo témpore: Designávit Dóminus et álios septuagínta duos: et misit illos binos ante fáciem suam in omnem civitátem et locum, quo erat ipse ventúrus. Et dicébat illis: "Messis quidem multa, operárii autem pauci. Rogáte ergo Dóminum messis ut mittat operários in messem suam. Ite: ecce ego mitto vos sicut agnos inter lupos. Nolíte portáre sácculum, neque peram, neque calceaménta, et néminem per viam salutavéritis. In quamcúmque domum intravéritis, primum dícite: Pax huic dómui; et si ibi fúerit fílius pacis, requiéscet super illum pax vestra: sin autem, ad vos revertétur. In eádem autem domo manéte edéntes, et bibéntes quæ apud illos sunt: dignus est enim operárius mercéde sua. Nolíte transíre de domo in domum. Et in quamcúmque civitátem intravéritis, et suscéperint vos, manducáte quæ apponúntur vobis: et curáte infírmos, qui in illa sunt, et dícite ilis: Appropinquávit in vos regnum Dei."

(At that time, The Lord appointed also other seventy-two; and He sent them two and two before His face into every city and place whither He Himself was to come. And He said to them, "The harvest indeed is great, but the laborers are few: pray ye therefore the Lord of the harvest, that He send laborers into His harvest. Go, behold I send you as lambs among wolves. Carry neither purse, nor scrip, nor shoes; and salute no man by the way. Into whatsoever house you enter, first say, Peace be to this house: and if the son of peace be there, your peace shall rest upon him: but if not, it shall return to you. And in the same house remain, eating and drinking such things as they have: for the laborer is worthy of his hire. Remove not from house to house. And into what city soever you enter, and they receive you, eat such things as are set before you; and heal the sick that are therein; and say to them, The kingdom of God is come nigh unto you.")

Offertory

Confitebúntur caeli mirabília tua, Dómine, et veritátem tuam in ecclésia sanctórum, allelúja, allelúja

(The Heavens shall confess Thy wonders, O Lord, and Thy truth in the Church of the Saints, alleluia, alleluia)

Secret

Beáti Marci Evangelístæ tui solemnitáte, tibi múnera deferéntes, quæsumus, Dómine; ut, sicut illum prædicátio evangélica fecit gloriósum: ita nos ejus intercéssio et verbo, et ópere tibi reddat accéptos. Per Dominum nostrum Jesum Christum ...
R. Amen.

(Bringing Thee gifts, O Lord. on the festival of blessed Mark, Thine evangelist, we pray Thee, that, as the preaching of the Gospel made him glorious, so his intercession may render us in word and deed acceptable to Thee. Through our Lord Jesus Christ ...)

Communion

Laetábitur justus in Dómino, et sperábit in eo: et laudabúntur omnes recti corde, allelúja, allelúja.

(The just shall rejoice in the Lord, and shall hope in Him: and all the upright in heart shall be praised, alleluia, alleluia)

Post-Communion

Tríbuant nobis quaesumus, Dómine, contínuum tua sancta praesidium: quo, beáti Marci Evangelístae tui précibus, nos ab ómnibus semper tueántur advérsis. Per Dóminum nostrum Jesum Christum ...

(May Thy holy things, we beseech Thee, O Lord, bring us continual protection, so that, through the prayers of blessed Mark, Thine evangelist, they may ever guard us from all evils. Through the same Lord Jesus Christ ...)

Against the Heresies: A History of Dissent (part 1)

"There shall be among you lying teachers who shall bring in sects [haireseis] of perdition." (St. Peter the Apostle, Second Epistle, 2:1)

"Heresy differs from apostasy. The apostate ... abandons wholly the faith of Christ either by embracing Judaism, Islamism, Paganism, or simply by falling into naturalism and complete neglect of religion; the heretic always retains faith in Christ." (Catholic Encyclopedia, "Heresy")

"The word heresy as stated in the first objection denotes a choosing ... there are two ways in which a man may deviate from the rectitude of the Christian faith ... Secondly, because, though he intends to assent to Christ, yet he fails in his choice of those things wherein he assents to Christ, because he chooses not what Christ really taught, but the suggestions of his own mind." (St. Thomas Aquinas, Summa Theologica, II-IIae, quest. 11, art. 1)

The Church that Jesus Christ founded was born on the Day of Pentecost. On that day, the Holy Spirit descended upon the Apostles and hovered over them in the form of tongues of fire; the "over-shadowing" action of the Holy Spirit in that event parallels the over-shadowing action of the same Spirit upon the Virgin Mary at the Annunciation. On that occasion, it was Christ who was conceived under the hovering of the Spirit, as the Head of the Mystical Body; at Pentecost, it was the Body that was conceived under the hovering of the Spirit.

It was this Spirit whom Jesus had promised to His disciples, the Spirit who would "be with you forever" (cf. John 14:16), who would "teach you all things, and bring to your remembrance all that I have said to you" (cf. John 14:26), and who would "guide you into all the truth." (cf. John 16:13)

With this Divine promise of a permanent, supernatural Guide who would keep them within the confines of "the truth," the Church set out into history to carry out the mandate entrusted to Her by Her Divine Husband: "All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you." (Matt. 28:18-20)

From the moment of Her "conception" in the Upper Room, through the agency of the Holy Spirit, the Church had everything She needed to successfully carry out the Bridegroom's mission: His instructions to Her were grounded precisely in the "all authority in heaven on earth" that He possessed; She thus shared in His "all authority" from the beginning, and was promised His continual assistance in carrying out Her three-fold mission: to make disciples of the nations, to baptize them, and to impart to them the Divine Law. The Church would later summarize this mission in the following catechetical formula: "Question: Why did Christ found the Church? Answer: Christ founded the Church to teach, govern, sanctify, and save all men." (Baltimore Catechism, no. 2, q. 120)

The Church thus had every reason for confidence, for She had several Divine guarantees: the ongoing presence of Jesus, the ongoing presence of the "Spirit of Truth," the promise of always being guided "into all truth," a share in Royal Messianic authority of the King and Son of God, and the promise that "the gates of Hell will not prevail" against Her (cf. Matt. 16:18-19).

In the early years of Her work and ministry, She showed that She was fully conscious of possessing these charisms. Peter (whom subsequent generations would recognize as the head of the Apostles, the foundation of the Church, and source of the Church's visible unity) did not hesitate to declare - with the full authority of the Church behind him - that the Old Covenant requirement of circumcision was no longer binding (cf. Acts 15). Paul would go so far as to declare that the Church was nothing less than "the pillar and bulwark of the truth" (cf. 1 Tim. 3:15); drawing upon the Divine authority possessed by the Church, he would tell his successors Titus and Timothy to "exhort and reprove with all authority, let no one disregard you" (Titus 2:15), "command and teach these things, let no one despise your youth" (1 Tim. 4:11), "keep the commandment unstained and free from reproach" (1 Tim. 6:14), "guard the truth that has been entrusted to you by the Holy Spirit who dwells within us" (2 Tim. 1:14), "preach the word, be urgent in season and out of season, convince, rebuke, and exhort" (2 Tim. 4:2).

So confident was the Church in Her possession and protection of the truth that Jude could exhort the faithful to "contend for the faith which was once for all delivered to the saints." (Jude 3) He described the enemies of the Church, those who "reject authority," as those who "perish in Korah's rebellion" (vss. 8-11). In like manner John, the Apostle of Charity, did not hesitate to tell his readers to shun anyone who "does not bring this doctrine," to "not receive him into the house or give him any greeting." (2 John 10-11)

Such was the infant Church's stance towards heresy and those who professed it, towards those who - like Korah, who rebelled against Moses - preferred their own authority over the Divine authority of the Church. Thus Paul instructed Titus, "as for a man who is factious [hairetikos], after admonishing him once or twice, have nothing more to do with him." (Titus 3:10)

The Church entertained no delusions - although entrusted with "the Spirit of Truth" and consoled with the promise of continual guidance "into all truth", it was also understood that heresy would be an ubiquitous and perpetual threat. The power wielded by the "gates of Hell" was precisely the power wielded by the Prince of Hell: the lies and errors that find their source in "the father of lies" (cf. John 8:44). And though the Church had been promised that the heresies of Hell would never fully prevail over Her, She understood that constant conflict and war with error was also implied in this promise. If eventual victory was guaranteed, then assault was a foregone conclusion.

Thus, Paul understood that "there must be heresies among you in order that those who are genuine among you may be recognized" (2 Cor. 11:19). The Church would ever be occupied with the task of exposing and then uprooting heresies, with the unfortunate (but necessary) result that those who obstinately clung to the errors would have to be excommunicated as well. Her Divine Husband had already warned Her of this sad reality when He instructed that the man who "refuses to listen even to the church" should be regarded "as a heathen and a tax collector," adding that this juridical authority was nothing less than Divine: "whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven." (cf. Matt. 18:15-18)

The Church, then, regarded heresy as a grievous sin. Paul did not hesitate to class it among the "works of the flesh," on par with some of the worst sins known to the Christian: "Now the works of the flesh are plain: fornication, impurity, licentiousness, idolatry, sorcery, enmity, strife, jealousy, anger, selfishness, dissension, heresies, envy, drunkenness, carousing, and the like." Following the teachings of Jesus, he did not hesitate to add that heresy, along with these other sins, was enough to keep a soul out of heaven: "I warn you ... that those who do such things shall not inherit the kingdom of God." (Gal. 5:19-21)

In this manner, and with this understanding, the Church set out on the long path of history: possessing the pure truth in its totality, the perpetual assistance of the "Spirit of Truth" to guarantee Her success in preserving the faith unstained, the abiding presence of Her Lord and Husband, a share in His own Divine and all-encompassing authority over heaven and earth, the duty of exposing heresy and placing heretics outside of Her borders, and the Divine promise of victory over (but also constant war with) the lying powers of Hell.

It would not be long before the first heresy reared its ugly head, and the Church would be faced with the task of confronting it head on and driving it out - a task that would take many years to accomplish.

Double Feast of Ss. Soter and Caius

Today the Church celebrates the feasts of Ss. Soter and Caius (also "Gaius"), both popes, and both martyrs for the Faith. Pope St. Soter reigned from 166-175, the 12th pope of the Roman Catholic Church; Pope St. Caius reigned from 283-296, the 28th pope of the Church.

Pope St. Soter is notable for having written a letter to the church at Corinth (yes, the same Corinthian church which received two epistles from St. Paul and one from Pope St. Clement), which St. Dionysius said - as quoted in the Church History of Eusebius - was read in the church during the liturgy.

The following is taken from the Roman Breviary.

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Soter was born at Fondi, in Campania. He passed a decree, forbidding virgins consecrated to God to touch the sacred vessels and palls, or to exercise the office of thurifer in the Church. He also decreed that on Maundy Thursday the Body of Christ should be received by all, excepting those who were forbidden to do so by reason of some grievous sin ... He was crowned with martyrdom under the reign of the Emperor Marcus Aurelius, and was buried in the cemetery which was afterwards called the Cemetery of Callixtus.

In the month of December, according to the custom observed by his predecessors, he ordained eighteen priests, nine deacons, and eleven bishops for diverse places.

Caius was a native of Dalmatia, and a relation of the Emperor Diocletian. He decreed that the following ecclesiastical Orders or honours should precede the ordination of a bishop: door-keeper, lector, exorcist, acolyte, subdeacon, deacon, priest. He concealed himself for some time in a cave, in order to escape the cruelty exercised against the Christians by Diocletian: but after eight years, he, together with his brother Gabinus, received the crown of martyrdom.

He governed the Church twelve years ... He ordained in the month of December twenty-five priests, eight deacons, and five bishops. He was buried in the Cemetery of Callixtus, on the 10th of the Kalends of May (April 22).

Urban the Eighth revived his memory in Rome, restored his Church, which was in ruins, and honoured it with a Title, a Station, and the relics of the Saint himself.

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"O holy Pontiffs! ... Baptism has numbered us among the soldiers of Christ; confirmation has given us the spirit of fortitude; we must then be ready for battle. It may be that, even in our own times, a persecution may rage against the Church; at all events, we have to fight against ourselves, the spirit of the world, and Satan; support us by your prayers. You were once the Fathers of the Christian people; you are still animated with the pastoral charity which then filled your hearts. Protect us, and make us loyal to the God whose cause was so dear to you when here on earth." (prayer taken from The Liturgical Year, vol. 8)

Protestants and the New Pope

The Roman Catholic Church has a new pope in Joseph Cardinal Ratzinger, now and ever-more to be known as Benedictus Decimus Sextus - how is the Protestant Evangelical world reacting to this news?

We can begin with the reaction of our ostensibly "evangelical" president, George W. Bush: "Laura and I offer our congratulations to Pope Benedict XVI. He's a man of great wisdom and knowledge. He's a man who serves the Lord ... We join with our fellow citizens and millions around the world who pray for continued strength and wisdom as His Holiness leads the Catholic Church."

Not too shabby! The evangelical president admits that the new pope "serves the Lord," and does not shrink from referring to Benedict XVI as "His Holiness." But the president is a politician first and foremost, not a theologian - can we get a second opinion?

President of the 700 Club, Pat Robertson stated, "I am delighted that the College of Cardinals has selected a Pope who is dedicated to carrying forward the initiatives of the beloved John Paul II. I believe that Pope Benedict XVI has an emphasis on moral relativism which speaks to the culture of Europe and America with brilliant clarity. I will support him prayerfully in this overwhelming task that has been thrust upon him."

Sounds familiar. Evangelical Pat Robertson, like President Bush, promises to pray for the pope - not for his conversion from Catholicism, as one might expect from an "old-school" Evangelical, but for success specifically in his role as a leader of the Catholic Church. Odd, isn't it?

In like manner, David DeFreese, the current bishop of the Nebraska Synod of the ELCA (Lutheran Church of America), called upon all Christians to be "united in prayer that God may bless, strengthen and guide the new pope as he offers leadership."

Christianity Today reported that Bishop Wolfgang Huber (described by CT only as "the leader of the mainline Protestant Churches in Germany") expressed his desire for "God's blessings in all [of the pope's] decisions, actions and his leadership."

Working our way up the food chain, so to speak, we come to the comments of the Archbishop of Canterbury, Dr. Rowan Williams. The Archbishop wished the pope "every blessing in the immense responsibilities he is about to assume on behalf of Roman Catholics round the world." He stated that Benedict XVI's election "is also of great significance to Christians everywhere." He further expressed his eager desire to work with the new pope "to build on the legacy of his predecessor, as we seek to promote shared understanding between our churches in the service of the Gospel and the goal of Christian unity." Not to be left out of the prayer chain, the Archbishop - like Bush, Robertson and the rest - affirmed that the pope "will be in much in our prayers in the days and weeks ahead."

Now, as a Catholic of the "traditionalist" (read: ultra right-wing extremist) stripe, I am certainly pleased to see so many leading lights of Protestantism pledge their support to the new Roman Pontiff. But I really have to wonder: do these guys have any idea what they're talking about? Have the lines of distinction between Catholicism and Protestantism become so blurred?

Even close friends have expressed similar sentiments - one individual told me that the only important criterion by which we can judge a person is whether they "reflect Jesus Christ," and this friend affirmed his opinion that there is "every indication ... that [Benedict XVI] is doing just that."

I would be more than happy if all of these Protestant Evangelicals were truly feeling impelled by the witness of the Supreme Pontiff to return to the one true Church, but somehow I don't think this is what's happening. I think what's happening is that people have forgotten what this pope believes and will certainly uphold in his public teachings - what he is bound to teach always without alteration.

As Cardinal Ratzinger, Benedict XVI was for some 20 years the head of the Congregationis pro Doctrina Fidei (Congregation for the Doctrine of the Faith, or the "CDF"), formerly known as the "Office of the Holy Inquisition." As the head of that office, Ratzinger was charged with the duty of protecting the Church's teachings (positively) and opposing doctrinal errors where they might arise in certain sectors of the local church (negatively). He is no stranger to confronting "heresy" (a term for which he confesses to have little affinity), and has had many years of experience with drawing lines in the sand and insisting that individuals conform their beliefs to the Church's teaching.

How will that affect the way he rules as pope?

He gave some indication of his papal agenda on April 20th, during his first papal Mass before the college of cardinals. In the homily for that Mass, Benedict XVI read an address to the cardinals in Latin, expressing some of his current thoughts and future visions. He spoke in glowing terms of the papacy of John Paul II, and promised to pick up right where the late pope left off. He admitted to feeling "two simultaneous discordant sentiments," one of "inferiority and human turmoil" over being elected pope, but also "profound gratitude to God" for this "gift of divine mercy" - a gift of grace that he attributed to the intercession of his predecessor: "I consider this a grace obtained for me by my venerable predecessor, John Paul II ... I seem to see his smiling eyes and listen to his words, addressed to me especially at this moment: 'Be not afraid!'"

Recalling the events recorded in Matt. 16:18ff, wherein Jesus gave to St. Peter the "keys of the kingdom," the new pope said "I am reliving this very Gospel scene; I, the Successor of Peter, repeat with trepidation the anxious words of the fisherman ... and I listen again with intimate emotion to the reassuring promise of the divine Master ... the divine power on which I can count is surely immeasurable: 'You are Peter and on this rock I will build my Church'."

Near the end of his homily, he invoked "the maternal intercession of Mary Most Holy, in whose hands I place the present and the future of my person and of the Church," adding to this a request for the prayerful intercessions of "the Holy Apostles Peter and Paul, and all the saints." Already, then, he has implicitly affirmed his belief in several of the Church's teachings: the divinely-willed existence of the papal office, the communion of the saints, the role of the dearly departed in obtaining favors and graces for the living, the prayers of the saints, and the role of "Mary Most Holy" as a "maternal intercessor."

In the middle of his homily, he proclaimed his intention to take up the cause of the Second Vatican Council, saying "I ... wish to affirm with force my decided will to pursue the commitment to enact Vatican Council II," but he quickly added that he would undertake this task only "in faithful continuity with the 2,000-year-old tradition of the Church."

This is wholly in keeping with the principles that he, as head of the CDF, continually expressed: "If by 'restoration' is meant a turning back, no restoration of such kind is possible ... there is no going back, nor is it possible to go back ... there is no 'restoration' whatsoever in this sense ... by restoration we understand the search for a new balance after all the exaggerations of an indiscriminate opening to the world, after the overly positive interpretations of an agnostic and atheistic world ... In this sense it can be said that the first phase after Vatican II has come to a close." (The Ratzinger Report, pp. 37-38) The new pope has no intention of stopping the process of reform, nor does he have any intention of "going back" to pre-conciliar ways; he intends to go forward, but to do so with "new balance," that is, "in faithful continuity with the 2,000-year-old tradition of the Church."

What about ecumenism? Will he continue to reach out to Protestants (and, for that matter, Jews, Hindus, Buddhists, etc.)? In his homily he did indeed speak of "that full unity for which Christ longed in the Upper Room." He affirmed that "the current Successor [of St. Peter] assumes as his primary obligation that of working without reservation of energy towards the reconstitution of the full and visible unity of all Christ's disciples. This is his ambition, this is his compelling obligation."

The pope declared further that, in the work of ecumenism, "expressions of good sentiments are not enough," and that "concrete gestures are required to penetrate souls and move consciences." What "concrete gestures" does he have in mind? We will wait to find out. He did give a broad idea, however vague, of his agenda for ecumenism: "Theological dialogue is necessary. A profound investigation into the historical causes of past choices is also indispensable."

Like his predecessor, Pope Benedict XVI intends to "do all in [my] power to promote the fundamental cause of ecumenism," and also "to cultivate any initiative that may seem appropriate to promote contact and agreement with representatives from the various Churches and ecclesial communities."

What he means by all of this is quite another question.

Protestant Evangelicals who have been quick to express their approval of the new pope should recall what he once wrote while still known as "Cardinal Ratzinger." In the year 2000, in response to the "Asian situation" (i.e., the developing relationship in Asia between the Catholic Church and various other religions), Cardinal Ratzinger - writing in his official role as the Prefect of the Congregation for the Doctrine of the Faith - penned the document Dominus Iesus.

The document drew immediate criticisms from the Jews, the Anglicans, the Lutherans, and even some ostensibly "Catholic" theologians. Cardinal Cassidy, head of the Pontifical Commission for Christian Unity, quickly distanced himself from the document by claiming that it was "not addressed to the ecumenical world," but rather, "to the academic world" and "to some Asian Catholic theologians." Why the negative reaction to this document? Because it affirmed a very controversial, but very ancient teaching of the Church.

I would encourage today's Protestant Evangelicals to pay attention to this document - the man who wrote it is now the Supreme Pontiff of the Catholic Church, with the highest level of judicial authority in the hierarchy.

Dominus Iesus, the document begins, suis discipulis mandatum contulit nuntiandi Evangelium cunctis hominibus omnesque populos baptizandi - "The Lord Jesus ... commanded His disciples to proclaim the Gospel to all men, and to baptize the nations." From this first fundamental "seed," to which the Gospel testifies, flowers the rest of Ratzinger's conclusions about the role of the Church in the world.

The Church, he affirms, has a "universal mission" that is "born from the command of Jesus Christ" to the apostles. That mission is evangelization, and the cardinal (now pope) believes this is a unique mission given especially to the Catholic Church by no less than the God-Man Himself. While "inter-religious dialogue" is a tool utilized by today's Church, Ratzinger insists that it "does not replace, but rather accompanies the missio ad gentes."

Ratzinger expresses his concern that the Church's mission "is endangered today by relativistic theories which seek to justify religious pluralism," a relativism that immediately threatens fundamental truths which Ratzinger believes are non-negotiable. Among these truths he includes "the definitive and complete character of the revelation of Jesus Christ," the "inspired nature of the books of Sacred Scripture," and the "personal unity" - that is, the hypostatic union - "between the Eternal Word and Jesus of Nazareth."

In dialoguing with other religions, the cardinal insists that the truth must be firmly believed - and stated - that "Jesus Christ ... Lord and only Saviour ... through the event of his incarnation, death and resurrection ... brought the history of salvation to fulfilment." With force he declares, "solutions that propose a salvific action of God beyond the unique mediation of Christ would be contrary to Christian and Catholic faith."

Evangelical Protestants should certainly applaud the cardinal's stance on these issues - and these are the very issues for which he is now, as pope, being lauded by Evangelicalism's spokesmen. However, Ratzinger also insists on other non-negotiable truths, doctrines with which Evangelicalism has historically disagreed: for example, "the universal salvific mediation of the Church," the "inseparability ... of the kingdom of God, the kingdom of Christ, and the Church," and finally, "the subsistence of the one Church of Christ in the Catholic Church."

On this last point, that the Church of Christ "subsists in" the Catholic Church, the cardinal explains that the phrase "subsists in" is a phrase that attempts to reconcile and "harmonize two doctrinal statements," namely: on the one side, that the "Church of Christ," the Church which Christ founded, "continues to exist fully only in the Catholic Church"; on the other side, quoting the Second Vatican Council, Ratzinger affirms that "outside of [the Church's] structure, many elements of sanctification and truth can be found." Continuing to quote from the council, he quickly adds that "with respect to these" elements of sanctification and truth found outside the Catholic Church, "they derive their efficacy from the very fullness of grace and truth entrusted to the Catholic Church."

The cardinal affirms that those "Churches which ... remain united to [the Catholic Church] by means of ... apostolic succession and a valid Eucharist" - namely, the Eastern Orthodox - "are true particular Churches." Turning to the Protestant denominations, he states that these "ecclesial communities" which lack valid priests and a valid Mass, "are not Churches in the proper sense." This, no doubt, was the statement that raised the ire of the then-Archbishop of Canterbury.

Ratzinger did affirm, however, with regard to individual Protestants, that "those who are baptized in these communities are, by Baptism, incorporated in Christ and thus are in a certain communion, albeit imperfect, with the Church."

Recalling a previous document (Mysterium Ecclesiae) issued by his Congregation for the Doctrine of the Faith, Ratzinger reminds the reader that a Catholic is "not permitted to imagine that the Church of Christ is nothing more than a collection ... of Churches and ecclesial communities," and neither is a Catholic "free to hold that today the Church of Christ nowhere really exists, and must be considered only as a goal which all Churches and ecclesial communities must strive to reach."

For Ratzinger - for Pope Benedict XVI - there really is one true, visible, universal Church of Christ, and it "subsists in" the Catholic Church. Quoting again from the Second Vatican Council, he reminds us that "these separated ... communities as such, though we believe they suffer from defects, have by no means been deprived of significance and importance in the mystery of salvation," since "the spirit of Christ has not refrained from using them as means of salvation" - however, if these Protestant denominations are sometimes used to mediate salvation, they "derive their efficacy from the very fullness of grace and truth entrusted to the Catholic Church." Thus, in a loose way, Ratzinger affirms (then and now) that "there is no salvation outside the Catholic Church."

In fact, he all but states this explicitly, by quoting again from the Council of Vatican II: "it must be firmly believed that 'the Church ... is necessary for salvation: the one Christ is the mediator and the way of salvation; he is present to us in his body which is the Church. He himself ... affirmed ... the necessity of the Church which men enter through baptism as through a door.'"

Going further, Ratzinger declares that the Church "has, in God's plan, an indispensable relationship with the salvation of every human being." For those who are "outside the Church" in a formal and visible sense, "salvation in Christ is accessible by virtue of a grace which, while having a mysterious relationship to the Church, does not make them formally part of the Church, but enlightens them in a way which is accommodated to their spiritual and material situation."

How precisely God "mysteriously" grants grace to some of those who are formally outside the Church - yet are still "imperfectly united" to Her in a material way - is unknown, he admits, and is a subject for future inquiry. Whatever the case, however, he concludes that "it would be contrary to the faith to consider the Church as one way of salvation alongside those constituted by the other religions," because "God has willed that the Church founded by [Christ] be the instrument for the salvation of all humanity."

To put it in another way, "it is true that the followers of other religions can receive divine grace," yet at the same time "it is also certain that objectively speaking they are in a gravely deficient situation in comparison with those who, in the Church, have the fullness of the means of salvation." Not that this by any means indicates that all Catholic in the Church will be saved, because "their exalted condition results, not from their own merits, but from the grace of Christ," and if these Catholic Christians "fail to respond in thought, word, and deed to that grace, not only shall they not be saved, but they shall be more severely judged."

To sum up the position of the cardinal - which is certainly still his position as Pope Benedict XVI - and to give us an idea of his future papal agenda vis-a-vis Evangelicals, we may quote these concluding words: "the Church ... must be primarily committed to ... announcing the necessity of conversion to Jesus Christ and of adherence to the Church through Baptism and the other sacraments, in order to participate fully in communion with God, the Father, Son and Holy Spirit."

This will undoubtedly be the personal conviction that motivates his future actions as pope. As he believes, so he will certainly act: other religions must be told of their need for Jesus Christ, and other denominations (having already encountered Christ) must be told of their need to adhere to the Church, "through Baptism and the other sacraments."

But the memory is a fragile thing. Perhaps Bush, Robertson, Williams, and the rest have simply forgotten - in the five years that have passed - that the hand which recently gave the new papal blessing to the crowd in St. Peter's Square on April 19, 2005 is the same hand that signed the document Dominus Iesus, affirming again the Church's ancient teaching: voluit Deus ut Ecclesia ab eo condita instrumentum esset ad salutem universi humani generis - God has willed that His Church, the Holy Roman Catholic Church, be the instrument of salvation for all men.

[Note: as was stated, there was much heated debated that arose in the aftermath of the promulgation of Dominus Iesus. Catholic World Report published a short piece on the world's reaction to the document, and the section of the article relating Cardinal Ratzinger's response to the hostility is worth reproducing here:

"Finally, Cardinal Ratzinger weighed in, defending the document which had appeared over his signature. The cardinal indicated that he was 'very much upset' by the charges that Dominus Iesus was a triumph of 'fundamentalism, Roman centralism, and absolutism.' He remarked that Protestant leaders had no reason to be offended by the notion that the Church is the sole means to salvation, since this has been the constant teaching of the Church for centuries.

Responding to critics who have suggested that the language of Dominus Iesus was too harsh, Cardinal Ratzinger pointed out that 'the words of Jesus are often terribly harsh and formulated without much diplomatic prudence.' While conceding that the language of the statement is quite different from the language generally used in the mass media, the cardinal suggested that Catholic teachers should take pains to help others understand the Church teaching. 'The text should be explained rather than disdained,' he said."]

April 21: The Feast of St. Anselm

Today the Holy Church commemorates St. Anselm, Doctor and Bishop of the Church during the 11th-12th centuries. He was declared a Doctor of the Church by Pope Clement XI in 1720.

We beseech Thee, O Lord, that heavenly grace may give increase to Thy Church, which Thou wert pleased to make illustrious by the glorious merits and teaching of blessed Anselm Thy confessor and bishop. Through our Lord Jesus Christ, Thy Son, Who liveth and reigneth with Thee in the unity of the Holy Ghost, one God, world without end. Amen. (Collect Prayer of the Mass)

This reading is taken from the Divine Office of the Church for today.

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Anselm was born at Aosta, a town on the confines of Italy, of noble and Catholic parents, by name Gondolphe and Hermenberga. From his early childhood he gave great promise of future holiness and learning by his love of study and his longing after a life of perfection.

The ardour of youth (juvenili ardore) made him indulge for a while in worldly pleasures; but he speedily returned to his former virtuous life; and then, leaving his country and all that he possessed, he repaired to the Monastery of Bec, of the Order of St. Benedict. There he made his religious profession, under the Abbot Herluin, a most zealous lover of monastic discipline, and Lanfranc, a man of great repute for learning.

Such was the fervour of his piety, his application to study, and his desire to advance in virtue, that everyone held him in the highest veneration as a model of holiness and learning.

So mortified was he in eating and drinking, and so frequent were his fasts (Abstinentiae et continentiae tantae fuit), that he seemed to have lost the sense of taste (ciborum sensus in eo videretur exstinctus).

He spent the day in the performance of monastic duties, and in giving answers, both by word of mouth and by letters, to the several questions proposed to him concerning matters of religion. He passed a considerable portion of the time allotted to sleep in nourishing his soul with holy meditations, during which he shed abundant tears.

When he was made Prior of the Monastery, certain of his brethren were jealous at his promotion; but he so far gained them over by charity, humility and prudence, that their jealousy was changed into love both of their Prior and their God, to the great advantage of regular discipline.

At the death of the Abbot, Anselm was chosen to succeed him, and reluctantly accepted the office. It was then that his reputation for learning and virtue began to spread far and wide, and secured him the respect of kings and bishops.

Not only so, but even Gregory the Seventh, who at that time was suffering much from persecution, honoured him with his friendship, and wrote to him letters full of affection, begging of him to pray for him and the Church.

At the death of Lanfranc, Archbishop of Canterbury, who had been his former master, Anselm was compelled, much against his own will, to accept the government of that See. William, king of England, the clergy and the people, all urged him to it. He immediately set himself to reform the corrupt morals of the people.

By word and example, first, and then by his writings, and by holding councils, he succeeded in restoring ancient piety and ecclesiastical discipline. But it was not long before King William attempted, both by violence and threats, to interfere with the rights of the Church. Then did Anselm resist him with priestly courage, for which his property was confiscated, and he himself banished from the country.

He turned his steps towards Rome, where Urban the Second received him with great marks of honour, and passed a high encomium upon him at the Council of Bari, where Anselm proved against the Greeks, by innumerable quotations from the Scriptures and the Holy Fathers (innumeris Scripturarum et sanctorum Patrum testimoniis), that the Holy Ghost proceeds also from the Son.

After William's death, he was recalled to England by King Henry, William's brother. Shortly after his return, he slept in the Lord.

He was justly venerated on account of his miracles and his virtues, among which latter may be mentioned his great devotion to the Passion, and to the Holy Mother of Jesus (insignem devotionem erga Domini nostri Passionem, et beatam Virginem ejus Matrem).

He moreover acquired a high reputation by his learning, which he used in the defense of the Christian religion, and for the good of souls. He first set the example to those theologians who have followed the scholastic method in treating on the sacred sciences. The works he has written prove that his wisdom was a gift bestowed on him by heaven.

V. Anselmus mansuetudine agnus, fortitudine leo, caelesti doctrina supereffluens, mentes hominum illustravit, alleluia

R. Beatus Anselmus saeculi principes docebat, dicens: Nihil amplius diligit Deus in hoc mundo, quam Ecclesiae suae libertatem, alleluia

Pope Benedict XVI: Will He Restore the Church?

Been reading a few different works by the former Joseph Cardinal Ratzinger ... trying to get an idea of who this new pontiff is, what things he believes are important, what sorts of papal activity we can expect during his reign. In the stack of "things to read" are the following:

The Ratzinger Report: An Exclusive Interview on the State of the Church. Ignatius Press, 1985.

Many Religions - One Covenant: Israel, the Church, and the World. Ignatius Press, 1999.

The Spirit of the Liturgy. Ignatius Press, 2000.

Salt of the Earth: Christianity and the Catholic Church at the End of the Millenium. Ignatius Press, 1997.

So many things to say about all of this. So many conflicted feelings.

Thank God it's Ratzinger, not Kasper. Thank God it's Ratzinger, not Lustiger. Thank God it's Ratzinger, not Mahoney.

But let's not get crazy-dizzy and think that Ratzinger, as Pope Benedict XVI, is going to be another Pope St. Pius X.

A few excerpts that I found interesting ... regarding the SSPX's existence, he says:

"Similar absurd situations have been able to endure up to now precisely by nourishing themselves on the arbitrariness and thoughtlessness of many post-conciliar interpretations. This places a further obligation upon us to show the true face of the Council: thus one will be able to cut the ground from under these false protests." (Ratzinger Report, p. 33)

True enough. What makes life so difficult for the neo-Catholic of today is that his SSPX opponent only has to point to the awful fruits of the council: the Clown Masses, the dissenting priests, the decline of the dogmatic faith ... all of which, I believe, Ratzinger is willing to file as abuses under the category of "arbitrary and thoughtless post-conciliar interpretations."

If these wild abuses can finally be eradicated from the Church (no small request, given how wide-spread they are), it will be more difficult for a Traditionalist to point to objective evidence and say, "See? This is what the council hath wrought, and therefore my resistance is justified."

And apparently Ratzinger thinks, or thought (as long ago as 1985), that it is possible to accomplish this - that his "obligation" is to "show the true face of the Council." I say that's a wonderful idea - Traditionalists have only been asking for 40 years for someone to finally define what this "true face" of the Council is. Perhaps Pope Benedict XVI will do precisely that, simultaneously cutting the ground out both from under the liberals who abuse the conciliar documents and - as a consequence - the Traditionalists who point to these liberals as justification for their positition of resistance.

Like I said: this is no minor thing. The liberal problem is universal in the Church at the moment, from the laity to the priesthood, from the university professors to the ruling cardinals. If Pope Benedict XVI thinks he can somehow get this problem under control, he certainly has my prayerful support.

For those Traditionalists who think Benedict XVI is going to turn back the conciliar clock, however, and attemp a restoration of Tradition by sweeping Vatican II under the rug, I have some bad news ...

"If by 'restoration' is meant a turning back, no restoration of such kind is possible. The Church moves forward toward the consummation of history, she looks ahead to the Lord who is coming. No, there is no going back, nor is it possible to go back. Hence there is no 'restoration' whatsoever in this sense. But if by restoration we understand the search for a new balance after all the exaggerations of an indiscriminate opening to the world, after the overly positive interpretations of an agnostic and atheistic world, well, then a restoration understood in this sense (a newly found balance of orientations and values within the Catholic totality) is altogether desirable and, for that matter, is already in operation in the Church. In this sense it can be said that the first phase after Vatican II has come to a close." (ibid., pp. 37-38)

Again, that's a tall order indeed. Can the new pontiff curb the "indiscriminate opening to the world" that is going on in the Church today, or counter the "overly positive interpretations of an agnostic and atheistic world?"

Not unless he's willing to fight hard for his desires. And, as former head of the Congregation for the Doctrine of the Faith (trivia note: formerly known as "The Office of the Holy Inquisition"), he's no stranger to confrontation with dissenters. He's already familiar with what it takes to censure or silence those who require such measures.

Maybe he's battle-hardened enough to bring about, with his new-found authority as Pope Benedict XVI, the kinds of changes he was envisioning while still a cardinal.

Of course, John Paul II said a lot of things about the need for reform, too. He admitted openly the problem of liturgical abuse. He even wrote encyclicals and apostolic letters to correct those things - but he really didn't put any teeth behind his commands.

So, while Ratzinger says good things, it remains to be seen whether his experience as head of the CDF will prove to be the "missing ingredient" that makes his pontificate different from that of his predecessor.

I'm certainly curious to find out. There is a great sense of anticipation here. Ratzinger had very clear ideas on what needed to be done to stabilize the Church, and now he has the papal authority to put his theories into practice. It will be interesting to discover 1) if he has the strength to make them into practical and disciplinary decrees, 2) if he has the backbone to put teeth behind his words, and 3) if his theories-turned-practice will actually work.

As someone already mentioned elsewhere, he has the added graces that come with the papal office - anything is possible at this point.

Perhaps it might be safe to dream again ...

Habemus Papam!

News just in ... the cardinals have elected a new pope.

Now we wait for about an hour for them to announce their choice to the rest of the waiting world.

Tension is seriously high here.

Will it be Lustiger?

Tettamanzi?

Ratzinger?

Stay tuned ...

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UPDATED

The words rang out at St. Peter's Square at around 6:45 pm ...

"Annuntio vobis gaudium magnum. Habemus Papam! Eminentissimun ac reverendissimum dominum Iosephum Sanctae Romanae Ecclesiae Cardinalem Ratzinger qui sibi nomen imposuit Benedicti Decimi Sexti."

Joseph Cardinal Ratzinger is our new pope, under the name Benedict XVI.

Much to say, but later.

First, there must be prayer.

Stay with Us, Lord ...

V. Mane nobiscum, Domine, alleluia
R. Quoniam advesperascit, alleluia

These words, chanted by the religious in the Divine Office during this liturgical season of Paschaltide, are taken from the account of the Emmaus Road, recorded in St. Luke's Gospel.

As the two travelers walked and talked with the Christ they did not recognize, evening fell, and they bid Him to stay with them for the night:

"Stay with us, because it is towards evening and the day is now far spent." (Luke 24:29)

Mane nobiscum, quoniam advesperascit et inclinata est iam dies. (Vulgate)

We are now in that period after Easter, but before Ascension Thursday, during which time - the same St. Luke tells us - Jesus "presented himself alive after his passion by many proofs, appearing to [the apostles] during forty days, and speaking of the kingdom of God." (Acts 1:3)

It is a touching gesture, then, that during this time when the Church liturgically relives these 40 days, She presents us with this recurring refrain to be sung after daily prayer: stay with us, Lord, alleluia; because it is towards evening, alleluia.

Before you ascend to the Throne, O mi Jesu, stay with us just a little while longer; the evening is coming fast, and we find such consolation in your presence! Indeed, as the princes of the Holy Church are even now in conclave, in the process of electing the next successor of St. Peter, who - by all accounts - may be the pope who reigns over (even assists in?) one of the darkest periods of human history, surely the "day is now far spent."

Now is a very appropriate time to utter the words with an intensity perhaps never felt in the Church's history: mane nobiscum, Domine.

The relation of this narrative to the Eucharist also makes its presence felt:

"When he was at table with them, he took the bread and blessed, and broke it, and gave it to them. And their eyes were opened and they recognized him; and he vanished out of their sight ... Then they told what had happened on the road, and how he was known to them in the breaking of the bread." (Luke 24:30-31, 35)

Stay with us, Lord, as you have stayed with us for so many centuries - here, in the tabernacle atop the high altar.

Perhaps, then, this would be an especially good time to pay a visit to Our Lord; if there is a chapel of adoration nearby, why not stop in for a Holy Hour? If there is a church nearby where you can at least pray before the tabernacle, why not do so tonight?

Stay with us, Lord, but most of all ... grant us the grace to stay close to you in these days. The Passion of the Mystici Corporis is about to begin, Domine Deus, and so we pray anew: ne permittas me separari a te!

Triple-Feature in Today's "Collect"

Here are three beautiful prayers taken from today's Mass - beautiful, and also politically/ecumenically incorrect in today's world.

Deus, qui errántibus, ut ín viam possint redíre justítiae, veritátis tuae lumen osténdis: da cunctis, qui christiána professióne censéntur, et illa respúere quae huic inimícaè spurnè sunt nómini; et ea quae sunt apta sectári. Per Dóminum nostrum, etc.

R. Amen.

(O God, who to the erring, that they might return to the way of justice, Thou dost show the light of Thy truth: grant to all who are enrolled among the professing Christians that they may spurn all that is inimicable to that name, and follow what is becoming [to that name])

It's so strange and foreign-sounding to have a prayer actually mention that mythical category of peoples known as the errantibus. But as I understand it, they do exist, and there is a God who extends to them the light of His truth in order that they should leave the path they are on, and return to the path of righteousness (justitia).

Conversion is like that, unfortunately. The very verb convertere means "to turn around"; but turning implies a preceding recognition that the current "forward" direction is a bit off-course.

And what is involved in that recognition of error? Here is the most complex and tangled web: humilitas. The essence of salvation is the process of conversion, but conversion requires humility, which itself is the precise opposite of pride.

How appropriate that the essence of salvation should be the opposite of the essence of sin. "I was wrong" is the salvific counterpart to Lucifer's non serviam.

This is why hardly anyone converts today - it's not primarily an intellectual thing, it primarily an act of the will.

Concéde nos fámulos tuos, quaesumus, Dómine Deus, perpétua mentis et córporis sanitáte gaudére: et, gloriósa beátae Maríae semper Vírginis intercessióne, a praesénti liberári tristítia, et aetérna pérfrui laetítia. Per Dóminum nostrum Jesum Christum, etc.

R. Amen.

(Grant to us, Thy servants, Lord God, in perpetual mental and bodily health to rejoice; and, through the glorious intercession of blessed Mary ever-Virgin, to be liberated from present sorrow, and to partake of eternal joy.)

This one just flies in the face of ecumenical sensitivies, with it's very familial and well-worn path "to Jesus through Mary." These objections make the least amount of sense to me, though - how can you reject so loving a Mother?

I've always had a special appreciation for motherhood, I guess, so it just seems second-nature at this point to look to Mary for help; I don't understand the dichotomy that says you can only go to Jesus or Mary, as though the two were mutually exclusive. I certainly never experienced this in my home when I was growing up: I had a relationship with both my mom and my dad, and in some areas, my relationship with my mom was better than it was with my dad.

And you know something? My dad never got mad at me for going to my mom with requests; he never once voiced his fear that somehow I was detracting from his role as a father by asking my mom if I could do this, that, or the other thing.

So I go to Jesus; and when I go to Him, I find Him just as the shepherds and wise-men found Him: with His mother (cf. Matt. 2:11, Lk. 2:16).

Or, said another way, when I go to Mary, I find her just as the disciples at Cana found her: standing at His side and saying, "Do whatever he tells you." (Jn. 2:5)

I get that some people are innocently unaware of the Church's true teaching on Mary (I am thinking here of those people who heard from someone who heard from someone that the Church thinks Mary is divine, etc.), and that's just a necessary-yet-unfortunate part of Genesis 3:15 being played out in history (inimicitias ponam inter te et mulierem ...) - but I do not understand those people who are fully aware of the Church's teaching, more-or-less comprehend it, and still rail against it.

Flailing away at the world's Mater purissima et Mater pulchrae dilectionis is just plain perverse. It's as unnatural as watching that three year old in the store screaming at his mother that he hates her.

Ecclésiae tuae, quaesumus, Dómine, preces placátus admítte: ut, destrúctis adversitátibus et erróribus univérsis, secura tibi sérviat libertáte Per Dóminum nostrum Jesum Christum, etc.

R. Amen.

(The prayers of Thy Church, we beseech Thee, O Lord, mercifully to receive; that, having destoyed all adversity and all error in every place, securely and with liberty she may serve Thee.)

This prayer affirms something that 98% of Americans violently denounce: that true religious freedom and liberty comes at the price of first destroying all adversity and error, in every place. True religious liberty is not possible in a climate of religious pluralism and so-called tolerance.

Side note: we do not practice tolerance today. Tolerance is leaving other religions in peace while still acknowledging and giving preferential treatment to the one true religion. Our Americanist version of tolerance presupposes (at least implicitly) that there is no such thing as "one true religion."

And so what we have today is religious slavery for all, freedom for all that is irreligious, and the occasional permission granted to non-Christian religions to do their thing.

I would share with you what they prayed in the Novus Ordo Mass today, but too much sugar is bad for you.

A Pope Truly Worthy of the Title "Great"

Today is the feast day of Pope St. Leo the Great.
















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Leo the First, a Tuscan by birth, governed the Church at the period when Attila, the king of the Huns, surnamed the Scourge of God, was invading Italy. Attila pillaged and burned the city of Aquileia, which he took after a three years' seige. This done, he rushed on Rome like a wild firebrand.

He had reached the place where the Mincio joins the Po, and was on the point of ordering his troops to pass the river, when he was met by Leo, who was moved with compassion at the misfortunes that were threatening Italy. Such was his superhuman eloquence, that he induced Attila to retrace his steps.

When asked by his people how it was that, contrary to his custom, he had yielded such ready obedience to the demands of the Roman Pontiff, the king answered, that he beheld, whilst Leo was speaking, a personage clad in priestly robes, who stood near, with a naked sword in his hand, and threatened him with death unless he obeyed the Pontiff. Whereupon he returned to Pannonia.

Leo was welcomed back to Rome amidst the exceeding joy of all. A short time after, when the city was invested by Genseric, the Pontiff's eloquence and reputation for sanctity had such influence on the barbarian, that he abstained from setting fire to the buildings, and forbade his troops to insult or massacre the inhabitants.

Seeing the Church attacked by several heresies, and mainly by the followers of Nestorius and Eutyches, he called the Council of Chalcedon, in order to remove the error and vindicate the Catholic faith.

Six hundred and thirty bishops assisted at this Council, in which Eutyches and Dioscorus and Nestorius were condemned (the latter for the second time). The decrees of the Council were confirmed by the authority of Leo.

The holy Pontiff then turned his attention to repairing and building churches. It was through his persuasion that a pious lady called Demetria built the Church of Saint Stephen on her own land on the Latin Way, three miles out of the city. He himself build one on the Appian Way, and dedicated it to Saint Cornelius.

He repaired several others, and refurnished them with all the sacred vessels needed for the divine service. He built vaults under the Basilicas of S Peter, S Paul, and S John Lateran, and a monastery near the Vatican.

He appointed guards, to whom he gave the name of Cubicularii, to watch at the Tombs of the Apostles. He ordered that these words should be added to the Canon of the Mass: Holy Sacrifice, spotless Host.

He decreed that a nun should not receive the blessed veil unless she had observed virginity for forty years.

After these and similar admirable acts, and after writing much that was replete with piety and eloquence, he slept in the Lord, on the fourth of the Ides of November (November 10). He reigned as Sovereign Pontiff twenty-one years, one month, and thirteen days.

(Taken from the reading at Matins for April 11)

Help Your Son Commit Sin

A survey by the U.S. Department of Health and Human Services, Centers for Disease Control and Prevention, National Center for Health Statistics, found that there was a significant decline in the number of teen boys who are having sex -- from 55 percent in 1995 to 46 percent in 2002.

However, more and more teen boys and girls are engaging in oral sex, either because they think they can't get pregnant, AIDS, or both. While pregnancy may not be a concern, your son needs to know that oral sex also carries a high risk of contracting sexually transmitted diseases. So though he may not be doing "it," he is doing something, and talking to your son about using a condom, and maybe even giving him condoms, is probably a smart move. (Doug Donaldson, "10 Things Your Teen Son Won't Tell You...but He Did Tell Me", MSN 4/5/2005, source

Here you go, son, here's a condom for you to use the next time you engage in oral sex. That should protect you from the disease factor.

Now ... if only I had a "condom" that could protect you from the sin factor ...

Hey Mr. Donaldson, here's an idea: try telling your teenage son that pornography, fornication, oral sex, self-abuse, etc. all cut off the life of grace in his soul, and offend Jesus greatly. Try telling him what Our Lord revealed in a private apparition to one of His saints, that the scourging at the pillar which He received was primarily to atone for sins of the flesh - such as pornography, fornication, etc.

Try telling your teenage son that real men have mastery over their fleshly desires, and aren't wimps who are bound to obey every beck and call of their carnal impulses. Try passing on the time-tested devotional exercises that will strengthen him against lust, so that he can save his soul.

Then maybe, just maybe, the next time a girl offers to do him a "favor," he won't say "hang on, let me get the condom my dad gave me," he'll say "that would be an offense against Almighty God, and you really should think more highly of yourself than that anyway."

Better yet, he won't be hanging around those kinds of girls to begin with.

1905: Fathers teach their kids to avoid even the near occasion of sin

2005: Fathers surrender to the assumption that their kids will sin, and begin teaching them how to do so without having to incur any physical consequences

Congratulations, Modern Man, you've arrived.

Religion of the Cranky

The Dimond "Brothers" are at it again ...

The Catholic Church goes by the external forum. Thus, if an apostate such as John Paul II gave no evidence of conversion in the external forum - and John Paul II gave none - then he is presumed to have died as he lived (as a non-Catholic) and therefore to have been damned. No Catholic can pray for him. The Catholic Church only prays for the faithfully departed. Those who say that John Paul II can be prayed for contradict the practice of the Church.

What can you even say to such hard-heads?

These are the same guys that are teaching on their web site that you can't even eat a holiday dinner with your family if your family is non-Catholic.

It's all so inviting, isn't it? Just makes you want to convert right now, doesn't it?

Discontent attracts the discontented. The Dimonds and their groupies deserve each other.

Good Time to Die

Few have noticed and made mention of the timing of the pope's death.

Just as it was significant that Sr. Lucy died on the 13th of February (the chosen day of each of the six months during which Our Lady appeared to Sr. Lucy at Fatima: May 13, June 13, July 13, etc.), so it must be considered significant that the Holy Father - so often called "Mary's Pope" for his very public devotion to Our Lady - died on a First Saturday.

JP2 attached great importance to the Five First Saturdays devotion, personally leading the Rosary prayers on the First Saturday of each month for many years of his pontificate.

Also notable is the fact that the Holy Father died shortly after the Vigil of the Feast of Divine Mercy had begun. The Feast of Divine Mercy falls on the Sunday immediately following Easter - a Feast, not coincidentally, that was instituted by John Paul II himself, the same year that he canonized Sr. Faustina (the visionary who received the messages from Jesus about the Divine Mercy).

If sacred time counts for anything (and I think it does), it seems to bode well for the pontiff that he was taken from this world on a day that witnesses the overlapping of both a Marian Saturday and a Feast that honors Our Lord's Mercy.

Another random thought: did you ever notice that people seem to always die in threes? Famous people, that is. Well, it happened again, but oddly enough, this time all three people were Catholic: Sr. Lucy (February), Terri Schiavo (March), and John Paul II (April).

JP2 the Great?

"John Paul II, or better still, John Paul II the Great, thus becomes the herald of the civilization of love ... " (Cardinal Sodano, homily at the pope's Funeral Mass, as reported by Zenit ["130,000 Attend Mass for John Paul II's Eternal Rest," 4/2/05])

I don't think suffix is going to go away. I mean, I expected the modern crop of e-pologists to be using these titles prematurely (and there's a certain arrogance in that: "the Church's opinion be damned, [i]I[/i] know he was a saint, and to [i]me[/i] he is John Paul the Great - and my opinion is all that matters, so I'm going to keep calling him that publicly"), but I didn't expect Vatican officials to be calling him "John Paul II the Great" this early.

Now, I know some of us Traditionalists are trying hard to be reserved and respectful here in this period of mourning; we had our differences with the man, but he was still our Holy Father, and this is hardly the time - barely even days after his passing - to start in with talk of Assisi, liturgical changes, strange encyclicals, meetings with the Jews, etc.

Now is a time to mourn and to pray.

But if the neoCats are going to insist on shoving this "St. John Paul II the Great" nonsense down our throats at every turn, things could get ugly fast.

The Conclave Hotel

In centuries past, papal elections took place inside the Sistine Chapel. Actually, everything took place there. The cardinals would assemble, the doors would be locked from the outside, and there would be no leaving the capella until the Church had a new pope.

The cardinals ate in the chapel; they slept in the chapel; the chapel was their new residence until the elections were complete.

A smart idea, I think - it provided some healthy motivation to elect the new pope in a timely fashion.

Alas, this is no longer the case:

The cardinals will live in the Santa Marta residence, a $200 million building constructed in 1996 to provide them with more comfortable living conditions than their predecessors had, and they will vote in the Sistine Chapel. (Andrew Nagorski, "Awaiting White Smoke," Newsweek 4/4/05)

This changes everything, of course. The papal election, once a private event shrouded in secrecy, is now modernized and rather "open." As mentioned, the chapel doors used to get locked when the cardinals assembled - locked from the outside - so that no one could get in or out until the election was over (this is where the term "conclave" came from - from the Latin con clave, "with a key"). No communication with the outside world was possible, because it was not allowed. The men in red simply disappeared into the dark chambers (even the windows were sealed off) and didn't reappear until they could say habemus papem!

Now they're going to be relaxing in luxury suites, commuting back and forth to the chapel. There would be no sense in locking the doors really (although I'm sure they still will - like so much in the post-V2 establishment, the outward ceremony is retained, but emptied of any substance), since they're just going to have to unlock them again to let the cardinals go back to their "hotels."

It will be interesting to see how this modification affects the upcoming election.

Requiscas in Pace, Papa

Iohannes-Paulus II has departed.

I am amazed at the wide range of reaction - apart from the majority "middle-road" report that we're hearing from most media personae ("A man of faith," "great leader," "most influential pope," "an evangelist," etc.), there are also some extreme opinions on both sides:

"St. John Paul II the Great --may he be received into glory with angelic choirs!" (a "Message from Steve Ray" here [4/4/05])

"I wonder...how many evangelical leaders will honor God rather than men and say what needs to be said? 'Unless the Pope believed the gospel, he, like any other person on the planet, died under the wrath of God, outside of the only way of salvation God has provided in Jesus Christ!'" (James White, blog post for 4/1/05, here)

"Enter into the Joy, Pope St. John Paul the Great!" (Mark Shea, blog post for Saturday, April 02, 2005, here)

"Antipope John Paul II was struck so that he was completely unable to speak even a word just a few days ago. Today, very shortly after being completely unable to speak a word, Antipope John Paul II died in great torment, suffering from multiple organ failure. (He then descended into the eternal flames of Hell.)" (The lovable Dimond Brothers, "Our Thoughts on the Death of Antipope John Paul II and more," here)

"We need to pray for our Holy Father John Paul II (soon to be St. John Paul the Great IMHO)." (Art Sippo, post at Planet Envoy discussion forum, 4/2/05, here)

I'm reading all these news reports wherein Catholics (laity, priests, bishops, etc.) have been expressing their firm belief that John Paul II went straight to heaven - and I've heard rumors that the Vatican is planning on opening the case for JP2's canonization pretty much right after he's buried.

One of the first questions my brother-in-law asked me when he saw me on Friday: "Do you think the pope is going to heaven?"

He's St. John Paul the Great. No, he's the precursor to the Antichrist, and is currently burning in Hell. No, he went straight to heaven and skipped Purgatory. No, he wasn't trusting in Jesus for his salvation.

Here's a thought: suspend judgment. And pray for his soul.