At Alexandria, St. Catherine, virgin and martyr, in the time of Emperor Maximinus. For the confession of the Christian faith she was cast into prison, endured a long scourging with whips set with metal, and finally ended her martyrdom by having her head cut off. Her body was miraculously carried by angels to Mount Sinai, where pious veneration is paid to it by great gatherings of Christians. At Rome, St. Moses, priest and martyr, who, along with others detained in prison, was often consoled by the letters of St. Cyprian. He withstood with unbending courage not only the heathen, but also the Novatian schismatics and heretics, and according to the words of Pope St. Cornelius, he was finally crowned with a martyrdom which fills the mind with admiration in the persecution of Decius. At Antioch, St. Erasmus, martyr. At Caesarea in Cappadocia, St. Mercury, a soldier, who vanquished the barbarians and triumphed over the cruelty of Decius through the protection of his guardian angel. Finally, having acquired great glory from his sufferings, he was crowned with martyrdom and went to reign forever in heaven. In Emilia, a province of Italy, St. Jucunda, virgin.
And elsewhere in divers places, many other holy martyrs, confessors, and holy virgins.
R. Thanks be to God.
ORCCE Ordo:S. Catharinae Virginis et Martyris ~ Duplex Tempora: Feria Secunda infra Hebdomadam XXIV post Octavam Pentecostes V. Novembris: et in Anglia; Commemoratio infra octavam: S. Edmundi, Regis et Confessoris
Séptimo Kaléndas Decémbris. Luna.
Alexandríæ sanctæ Catharínæ, Vírginis et Mártyris, quæ, ob fídei Christiánæ confessiónem, sub Maximíno Imperatóre, in cárcerem trusa, et póstmodum scorpiónibus diutíssime cæsa, tandem cápitis obtruncatióne martyrium complévit. Ipsíus corpus, in montem Sínai mirabíliter ab Angelis delátum, ibídem, frequénti Christianórum concúrsu, pia veneratióne cólitur. Romæ sancti Móysis, Presbyteris et Mártyris; quem, cum áliis deténtum in cárcere, sanctus Cypriánus per lítteras sæpe est consolátus. Ipse autem Móyses, cum non tantum advérsus Gentíles, sed étiam advérsus schismáticos et hæréticos Novatiános infrácto ánimo stetísset, demum (ut sanctus Cornélius Papa testátur), in persecutióne Décii, exímio et admirábili martyrio decorátus est. Antiochíæ sancti Erásmi Mártyris. Cæsaréæ, in Cappadócia, pássio sancti Mercúrii mílitis, qui custodiéntis se Angeli patrocínio et bárbaros vicit, et Décii sævítiam superávit; multísque auctus tormentórum trophæis, martyrio coronátus migrávit in cælum. In Æmília, Itáliæ província, sanctæ Jucúndæ Vírginis.
Et álibi aliórum plurimórum sanctórum Mártyrum et Confessórum, atque sanctárum Vírginum.
R. Deo grátias.
St. John of the Cross, priest and confessor, and doctor of the Church, companion of St. Teresa in the reform of Carmel, and whose birthday is the 14th of December. Also, the birthday of St. Chrysogonus, martyr. After a long imprisonment in chains for the constant confession of Christ, he was ordered by Diocletian to be taken to Aquileia, where he completed his martyrdom by being beheaded and thrown into the sea. At Rome, St. Crescentian, martyr, whose name is mentioned in the Acts of blessed Pope Marcellus. At Corinth, St. Alexander, martyr, who fought unto death for the faith of Christ, under Julian the Apostate and the governor Sallust. At Perugia, St. Felicissimus, martyr. At Amelia in Umbria, during the persecution of Diocletian, St. Firmina, virgin and martyr. After being subjected to various torments, to hanging, and to burning with flaming torches, she yielded up her spirit. At Cordova in Spain, the holy virgins and martyrs Flora and Mary, who after a long imprisonment were slain with the sword in the Arab persecution. At Milan, St. Protase, bishop, who defended the cause of Athanasius before Emperor Constans in the Council of Sardica. Having sustained many labours for the church entrusted to him and for religion, he departed this life to go to the Lord. In the territory of Auvergne, St. Portian, an abbot who was renowned for miracles in the time of King Theodoric. His name was given to the monastery that he had governed and also the town which was later built there. In the town of Blaye in France, St. Romanus, priest, whose holiness is proclaimed by glorious miracles.
And elsewhere in divers places, many other holy martyrs, confessors, and holy virgins.
R. Thanks be to God.
ORCCE Ordo:Dominica XXIV et ultima Post Pentecosten V. Novembris ~ Semiduplex Dominica minor; Commemoratio: S. Chrysogoni Martyr et in Anglia, Commemoratio infra octavam: S. Edmundi, Regis et Confessoris
Octávo Kaléndas Decémbris. Luna.
Sancti Joánnis a Cruce Presbyteri, Confessóris et Ecclesiásticæ Doctóris, sanctæ Terésiæ in Carmelitárum reformatióne sócii, cujus dies natális décimo nono Kaléndas Januárii recensétur. Eódem die natális sancti Chrysógoni Mártyris, qui, post longa víncula et cárceres pro constantíssima Christi confessióne tolerátos, Aquiléjam, jubénte Diocletiáno, perdúctus, tandem, cæsus cápite et in mare projéctus, martyrium consummávit. Romæ sancti Crescentiáni Mártyris, qui in passióne beáti Marcélli Papæ memorátur. Apud Corínthum sancti Alexándri Mártyris, qui sub Juliáno Apóstata et Sallústio Præside, pro Christi fide certávit usque ad mortem. Perúsiæ sancti Felicíssimi Mártyris. Amériæ, in Umbria, sanctæ Firmínæ, Vírginis et Mártyris; quæ, in persecutióne Diocletiáni Imperatóris, várie cruciáta est, ac demum, suspénsa et lampádibus ardéntibus adústa, immaculátum spíritum Deo réddidit. Córdubæ, in Hispánia, sanctárum Vírginum et Mártyrum Floræ et Maríæ; quæ, post diutúrnos cárceres, in persecutióne Arábica, gládio interémptæ sunt. Medioláni sancti Protásii Epíscopi, qui apud Constántem Imperatórem in Concílio Sardicénsi causam Athanásii deféndit, ac demum, pro Ecclésia sibi commíssa et pro religióne multis perfúnctus labóribus, migrávit ad Dóminum. In território Arvernénsi sancti Portiáni Abbátis, qui, sub Theodoríco Rege, miráculis cláruit; cujus étiam nomen índitum mansit tam monastério cui Sanctus ipse præfuit, quam óppido quod in eódem loco póstea constrúctum fuit. In castro Blávio, in Gállia, sancti Románi Presbyteri, cujus sanctitátis præcónium glória miraculórum declárat.
Et álibi aliórum plurimórum sanctórum Mártyrum et Confessórum, atque sanctárum Vírginum.
R. Deo grátias.
The birthday of Pope St. Clement, who held the sovereign pontificate the third after the blessed apostle Peter. In the persecution of Trajan, he was banished to Chersonesus, where, being thrown into the sea with an anchor tied to his neck, he was crowned with martyrdom. During the pontificate of Pope Adrian II, his body was translated to Rome by the brothers Saints Cyril and Methodius, and buried with honour in the church that had already been built and named for him. At Rome, St. Felicitas, mother of seven martyred sons. After them she was beheaded for Christ by order of Emperor Marcus Antoninus. At Cyzicum, in the Hellespont, St. Sisinius, martyr, who after many torments was put to the sword in the persecution of Diocletian. At Merida in Spain, St. Lucretia, virgin and martyr, whose martyrdom was fulfilled in the same persecution, under the governor Dacian. At Iconium in Lycaonia, the holy bishop Amphilochius, who was the companion of St. Basil and St. Gregory Nazianzen in the desert, and their colleague in the episcopate. After enduring many trials for the Catholic faith, he rested in peace, renowned for holiness and learning. At Girgenti, the death of St. Gregory, bishop. In the town of Hasbein in Belgium, St. Trudo, priest and confessor. Both the monastery which he had erected on his land, and the town which soon afterwards arose, were later named for him.
And elsewhere in divers places, many other holy martyrs, confessors, and holy virgins.
R. Thanks be to God.
ORCCE Ordo:S. Clementis Papae et Martyris ~ Semiduplex Tempora: Sabbato infra Hebdomadam VI quae superfuit post Epiphaniam IV. Novembris: Commemoratio S. Felicitátis Mártyris, septem filiórum Mártyrum matris; in Anglia; Commemoratio infra octavam: S. Edmundi, Regis et Confessoris
Nono Kaléndas Decémbris. Luna.
Natális sancti Cleméntis Primi, Papæ et Mártyris, qui, tértius post beátum Petrum Apóstolum, Pontificátum ténuit, et, in persecutióne Trajáni, apud Chersonésum relegátus, ibi, alligáta ad ejus collum ánchora, præcipitátus in mare, martyrio coronátur. Ipsíus autem corpus, Hadriáno Secúndo Summo Pontífice, a sanctis Cyríllo et Methódio frátribus Romam translátum, in Ecclésia quæ ejus nómine ántea fúerat exstrúcta, honorífice recónditum est. Romæ sanctæ Felicitátis Mártyris, septem filiórum Mártyrum matris; quæ, post eos, jubénte Marco Antoníno Imperatóre, decolláta est pro Christo. Cyzici, in Hellespónto, sancti Sisínii Mártyris, qui in persecutióne Diocletiáni Imperatóris, post multa torménta, gládio cæsus est. Eméritæ, in Hispánia, sanctæ Lucrétiæ, Vírginis et Mártyris; quæ in eádem persecutióne, sub Daciáno Præside, martyrium consummávit. Icónii, in Lycaónia, sancti Amphilóchii Epíscopi, qui, sanctórum Basilíi et Gregórii Nazianzéni in erémo sócius et in Episcopátu colléga, tandem, post multa quæ suscépit pro cathólica fide certámina, sanctitáte et doctrína clarus, quiévit in pace. Agrigénti deposítio sancti Gregórii Epíscopi. In óppido Hasbániæ, in Bélgio, sancti Trudónis, Presbyteri et Confessóris, cujus nómine póstmodum insignítum fuit tum monastérium illic ab eódem Sancto in suis prædiis eréctum, tum ipsum óppidum in eo loco paulátim exstrúctum.
Et álibi aliórum plurimórum sanctórum Mártyrum et Confessórum, atque sanctárum Vírginum.
R. Deo grátias.
Nota Bene: Ref S. Felicitas
Felicitas of Rome (c. 101–165) is a saint numbered among the Christian martyrs. Apart from her name, the only thing known for certain about this martyr is that she was buried in the Cemetery of Maximus, on the Via Salaria on a 23 November. However, a legend presents her as the mother of the seven martyrs whose feast is celebrated on 10 July. And the Eastern Orthodox Church celebrates their martyrdom on 25 January, Old Calendar (i.e., 7 February, New Calendar).
The legend of Saint Symphorosa is very similar and their acts may have been confused. They may even be the same person. This Felicitas is not the same as the North African Felicitas who was martyred with Perpetua.
The feast of Saint Felicitas of Rome is first mentioned in the “Martyrologium Hieronymianum” as celebrated on 25 January. From a very early date her feast as a martyr was solemnly celebrated in the Roman Church on that date, as shown by the fact that on that day Saint Gregory the Great delivered a homily in the Basilica that rose above her tomb. Her body then rested in the catacomb of Maximus on the Via Salaria; in that cemetery all Roman itineraries, or guides to the burial-places of martyrs, locate her burial-place, specifying that her tomb was in a church above this catacomb. The crypt where St Felicitas was laid to rest was later enlarged into a subterranean chapel, and was rediscovered in 1885. In the early Middle Ages there was a chapel in honour of St Felicitas in an ancient Roman edifice near the ruins of the Baths of Titus. Some of her relics are in the Capuchin church at Montefiascone, Tuscany. Others are in the church of Santa Susanna in Rome.
Saint Felicitas (also known as Felicity) is said to have been a rich and pious Christian widow who had seven sons. She devoted herself to charitable work and converted many to the Christian faith by her example. This aroused the wrath of pagan priests who lodged a complaint against her with Emperor Marcus Aurelius. These priests asserted the fire of the gods and demanded sacrifice from Felicitas and her children. The Emperor acquiesced to their demand and Felicitas was brought before Publius, the Prefect of Rome. Taking Felicitas aside, he used various pleas and threats in an unsuccessful attempt to get her to worship the pagan gods. He was equally unsuccessful with her seven sons who followed their mother’s example.
Before the Prefect Publius they adhered firmly to their religion, and were delivered over to four judges, who condemned them to various modes of death. The division of the martyrs among four judges corresponds to the four places of their burial. She implored God only that she not to be killed before her sons, so that she might be able to encourage them during their torture and death in order that they would not deny Christ. According to God’s Providence, it so happened. With joy, this wonderful mother accompanied her sons one by one until she had witnessed the death of all seven sons. We are not entirely sure as to how each of them died, but it is said that Januarius, the eldest, was scourged to death; Felix and Philip were beaten with clubs until they expired; Silvanus was thrown headlong down a precipice; and the three youngest, Alexander, Vitalis and Martialis were beheaded. After each execution she was given the chance to denounce her faith. She refused to act against her conscience and so she too suffered martyrdom.
They suffered and entered into eternal rest in Rome about the year 164 She was buried in the catacomb of Maximus on the Via Salaria, beside St Silvanus. It is said that she died eight times; once with each of her sons, and finally her own, and their feast day is held on January 25.
St. Cecilia, virgin and martyr, who on the 16th of September, purpled with her own blood, departed to her heavenly Spouse. At Colossae in Phrygia, during the reign of Nero, Saints Philemon and Apphias, disciples of St. Paul. When the heathen rushed into the church on the feast of Diana, they were arrested and the rest of the Christians fled. By command of the governor Artocles they were scourged, enclosed up to their waists in a pit, then overwhelmed with stones. At Rome, St. Maurus, martyr. He came from Africa to visit the tombs of the apostles, and suffered martyrdom there under Celerinus, prefect of the city in the reign of Emperor Numerian. At Antioch in Pisidia, the martyrdom of the Saints Mark and Stephen, under Emperor Diocletian. At Autun, St. Pragmatius, bishop and confessor.
And elsewhere in divers places, many other holy martyrs, confessors, and holy virgins.
R. Thanks be to God.
ORCCE Ordo:S. Caeciliae Virginis et Martyris ~ Semiduplex; Tempora: Feria VI infra Hebdomadam VI quae superfuit post Epiphaniam IV. Novembris: et in Anglia; Commemoratio infra octavam: S. Edmundi, Regis et Confessoris
Décimo Kaléndas Decémbris. Luna.
Sanctæ Cæcíliæ, Vírginis et Mártyris, quæ ad cæléstem Sponsum, próprio sánguine purpuráta, transívit sextodécimo Kaléndas Octóbris. Colóssis, in Phrygia, sanctórum Philémonis et Apphíæ, sancti Pauli discipulórum ; qui, sub Neróne Imperatóre, cum Gentíles, in die festo Diánæ, invasíssent Ecclésiam, ambo céteris fugiéntibus, tenti, jussu Artoclis Præsidis verbéribus cæsi sunt, et, usque ad renes in fóveam inclúsi, lapídibus opprimúntur. Romæ sancti Mauri Mártyris, qui, cum ex Africa venísset ad sepúlcra Apostolórum, sub Imperatóre Numeriáno et Urbis Præfécto Celeríno agonizávit. Antiochíæ Pisídiæ pássio sanctórum Marci et Stéphani, sub Diocletiáno Imperatóre. Augustodúni sancti Pragmátii, Epíscopi et Confessóris.
Et álibi aliórum plurimórum sanctórum Mártyrum et Confessórum, atque sanctárum Vírginum.
R. Deo grátias.
Nota Bene: An outspoken Catholic nun living in Syria has denied suggestions that she believes the toppling of President Bashar al-Assad would bring an end to Christianity in Syria. Instead, Mother Agnes-Mariam says that could be the consequence if religious extremists were to seize on a power vacuum left by his deposition… Read more
In the Temple at Jerusalem, the Presentation of the Blessed Virgin Mary, Mother of God. The same day, the birthday of blessed Rufus, mentioned by the Apostle St. Paul in his Epistle to the Romans. At Rome, the martyrdom of the Saints Celsus and Clement. At Ostia, the holy martyrs Demetrius and Honorius. At Rheims, St. Albert, bishop of Liege and martyr, who was put to death for defending the liberties of the Church. In Spain, the holy martyrs Honorius, Eutychius and Stephen. In Pamphylia, St. Heliodorus, martyr, in the persecution of Aurelian, under the governor Aetius. After his death his executioners were converted to the faith and thrown into the sea. At Rome, St. Gelasius, Pope, distinguished for learning and sanctity. At Verona, St. Maurus, bishop and confessor. In the monastery of Bobio, the departure from this life of St. Columban, abbot, who founded many convents and governed a large number of monks. He died at an advanced age, celebrated for many virtues. And elsewhere in divers places, many other holy martyrs, confessors, and holy virgins.
And elsewhere in divers places, many other holy martyrs, confessors, and holy virgins.
R. Thanks be to God.
ORCCE Ordo: Feria V infra Hebdomadam VI quae superfuit post Epiphaniam IV. Novembris ~ Ferial: Commemoratio infra octavam: S. Edmundi, Regis et Confessoris
Undécimo Kaléndas Decémbris. Luna.
Hierosólymis Præsentátio beátæ Dei Genitrícis Vírginis Maríæ in Templo. Eódem die natális beáti Rufi, de quo sanctus Paulus Apóstolus ad Romános scribit. Romæ pássio sanctórum Celsi et Cleméntis. Rhemis, in Gállia, sancti Albérti, Epíscopi Leodiénsis et Mártyris; qui pro tuénda ecclesiástica libertáte necátus est. Apud Ostia Tiberína natális sanctórum Mártyrum Demétrii et Honórii. In Hispánia sanctórum Mártyrum Honórii, Eutychii et Stéphani. In Pamphylia sancti Heliodóri Mártyris, in persecutióne Aureliáni, sub Aétio Præside. Post eum vero ipsi tortóres, convérsi ad fidem, in mare demérsi sunt. Romæ sancti Gelásii Papæ Primi, doctrína et sanctitáte conspícui. Verónæ sancti Mauri, Epíscopi et Confessóris. In monastério Bobiénsi deposítio sancti Columbáni Abbátis, qui, multórum cœnobiórum Fundátor, plurimórum Monachórum éxstitit Pater, multísque virtútibus clarus, in senectúte bona quiévit.
Et álibi aliórum plurimórum sanctórum Mártyrum et Confessórum, atque sanctárum Vírginum.
R. Deo grátias.
Nota Bene: Ref The Presentation of the BVM
The feast originated as a result of the dedication of the Basilica of Saint Mary the New, built in 543 by the Byzantines under Emperor Justinian I near the site of the ruined Temple in Jerusalem. This basilica was destroyed by the Sassanid Persians under Khosrau II after the Siege of Jerusalem (614). The first documented celebration of the feast in any calendar is the mention of the Εἴσοδος τῆς Παναγίας Θεοτόκου (Entry of the All-Holy Theotokos, i.e., into the Temple) in the Menologion of Basil II, an 11th-century menology of the Eastern Roman (also known as Byzantine) emperor Basil II.
The feast continued to be celebrated throughout the East, was celebrated in the monasteries of Southern Italy by the ninth century, and was introduced into the Papal Chapel in Avignon in 1372 by decree of Pope Gregory XI. The feast was included in the Roman Missal in 1472, but was suppressed by Pope Pius V in 1568. As a result, it did not appear in the Tridentine Calendar [of 1570]. Pope Sixtus V reintroduced it into the Roman Calendar in 1585. Pope Clement VIII made this feast a greater double in 1597. The feast also continued as a memorial in the Roman Calendar of 1969.
A.M.D.G.
Feria V infra Hebdomadam VI quae superfuit post Epiphaniam IV. Novembris Commemoratio infra octavam: S. Edmundi, Regis et Confessoris
Carissimi,
The “Roman Martyrology” is an official list of recognised saints and beati (those called “blessed”), it provides an extensive but not exhaustive list of the saints recognized by the Church. After a recent conversation with a parishioner, and as a way to encourage myself to post here more regularly and compliment my other blog “Carissimi“, I shall endeavour to facilitate my suggestion preached last weekend of assisting in the inculcation of devotion and appreciation of the saints, by reproducing daily excerpts from the Martyrology.
The entry for each date in the Martyrology is usually read during the Office of Prime on the previous day. The Martyrology was read on the day before because Prime, the hour at which it was read, was the last hour said in choir before going to the day’s work – Terce, Sext and None being said, often by memory, as the monks worked. Every feast began at Vespers of the preceding day (this changed fro Romans in 1960 with Bl. John XXIII’s Rubricarum Instructum). Thus, it was necessary to know the next day’s celebration in the morning, so when the monks returned to choir for Vespers, they were prepared for the proper feast. Often in seminaries, religious houses and similar institutes it has been traditional to read it in the refectory after the main meal of the day. Reading of the Martyrology is completely omitted on Holy Thursday, Good Friday, and Holy Saturday where our attention is drawn wholly to the passion of Christ. I shall here produce it “on the day” and try to do so for the morning!
In my daily recitation of the Breviary, I particularly love reading the excerpt from the Martyrology and the lections in Mattins about the day’s Saint(s). Although the Martyrology may only give brief details of those whom the Church regards as particularly blessed and commemorates on the day, the lections at Mattins are often excerpts from the life of the saint, from their “Vita” (life) or “acta” (acts) i.e. a biography or even their writings particularly if a “Doctor of the Church”. Particularly moving sometimes can be the account of their “passio” (passion) if a martyr, describing how they gave their life for Christ.
This tradition comes to us from the age of the Apostles and the earliest times of the Church, St Luke’s book of “Acts” in the New Testament being the first example, where he records the actions of the Apostles and important figures and events in the life of the first century Church at Jerusalem. Later writers and commentators followed suit similarly, recording the oral tradition of the testimonies of the early saints and later developing the “martyrolgies” or collections of the lives of the saints for prosperity. The term “martyrology” of course stemming from the witness initially of the martyrs – in the first three centuries of the Church’s life, saints were more often than not, martyrs.
The Early Church under persecution, having originally met for worship in the homes of local members, was driven to seek the protection of the cemeteries and in some places, the catacombs – essentially the burial places around their towns/cities. Due to a long existing “fear” of the dead and places associated with them(!) Christians could meet almost without interruption from their pagan persecutors who were too fearful to enter the places of the dead in the hours of darkness. The site of the Vatican is one such place, the great basilica of St Peter being built over the catacombs.
As the Persecutions became more deadly and church members were being martyred for their faith, the importance for Christians of gathering together in the places where the mortal remains of their brothers and sisters in the faith were kept became acutely poignant, particularly in connection to the offering of the Holy Mysteries wherein the remembrance of the Passion and Death of Our Lord were celebrated and His Body and Blood shared. Thus, as the liturgical life of the Church developed, the remembrance of the martyrs and confessors at Mass and in the “Prayer of the Church” became a logical extension of this memory of the Church.
For the Early Church to be a martyr was something some Christians “looked forward to” in the sense that they were so confident in their faith and the promise of eternal life offered to them in the Gospel, that the possibility to spill their blood in defence of the religion of He who spilt His Blood for the world was something not undesired. It became quite something then to the Early Christians to meet in the tombs surrounded by the mortal remains of their forbears in the Faith and to offer the Holy Sacrifice in “memory of Me”.
Thus later, when the Church was able to grow and develop during those times without persecutions and worship resumed to at first homes (Domus Ecclesiae) and then later Churches and more permanent and dedicated places of worship, the remembrance of the martyrs and their obvious connection to the Sacrifice of the Mass, meant that the remains of those of particular memory were transferred from the burial places to be located in these new places of worship and specifically under the Altars upon which the Blood of the Saviour of the World was offered. The connection in the Church’s heart, let alone the remembrance of those who had died for her Faith, had been inextricably linked with the most solemn offering of her worship and expression of community, the holy Sacrifice of the Mass.
The Martyrology generally begins with the announcement of the calends. This simply provides the date, which in the Latin is given in the old Roman format, followed by the current phase of the moon. After the mention of any movable feast which happens to fall on this day, there then follows the reading of the saints who either died or who are for some other reason commemorated on this anniversary. Each entry generally provides the name and type of saint, information on the location where the saint died, and if a martyr, the name of the persecutor, a description of the tortures, and the method of execution. Often other information is added, thus making the Martyrology an invaluable reference for those interested in the lives of the saints in addition to those celebrated in the Universal Kalendar. The Church recognizes that the Martyrology is not an exhaustive compilation of the entire Church Triumphant (of those in Heaven), and so the daily reading always concludes with the words “Et álibi aliórum plurimórum sanctórum Mártyrum et Confessórum, atque sanctárum Vírginum” (And elsewhere in divers places, many other holy martyrs, confessors, and holy virgins) with the response “Deo gratias”.
We can see in the Martyrology the growing and continuing witness of the Church through the ages as we note how some saints, though mentioned on any given day are perhaps no longer liturgically commemorated i.e. there is no “collect” or prayer for them; or there is but only in the Office and not at Mass etc. This simply demonstrates how later saints have come into greater prominence over time as the Church has added to the number of the elect. There was a “purge” after the Second Vatican Council and a directive that, “The accounts of martyrdom or the lives of the saints are to accord with the facts of history.” (Sacrosanctum Concilium, 92 c). A fully revised edition of the Roman Martyrology was issued in 2001, followed in 2005 by a revision that corrected some typographical errors in the 2001 edition and added 117 people canonized or beatified between 2001 and 2004, as well as many more ancient saints not included in the previous edition. “The updated Martyrology contains 7,000 saints and blesseds currently venerated by the Church, and whose cult is officially recognized and proposed to the faithful as models worthy of imitation.” (Adoremus Bulletin, February 2005)
The “new” Martyrologium Romanum is not yet available – as far as I can find – in English, but as we Old Roman Catholics follow the older Kalendar (Calendar) for our Offices I shall post from the older Martyrology which will accord generally with the publication of the Mass on “Carissimi“. I should point out, of course, that naturally the Masses published on “Carissimi” follow the 1570 Universal Kalendar with British and sometimes European additions or differences. Such regional variations have always been a part of the liturgical life of the Church, reflecting for example devotion to the regional saints by the local churches. Differences between the traditional Kalendar and the contemporary Calendar often reflect some of the modern scholarship that contributed to the 2001 revision referred to above, where perhaps a saint’s day has been changed from their “day of translation” (movement of relics) back to their “heavenly nativity” (earthly passing), or even where they have been removed from commemoration and been replaced with a later or contemporary saint etc.
God is calling ever more men and women to become saints…
The life of the Church has clearly never been “static” as God has continued to call more men and women throughout the centuries to give witness to their faith in Christ through trial, temptation or even martyrdom. Even since the publication of the new Martyrology in 2004/5 further men and women have been declared saints and blessed and of course, a growing number of contemporary martyrs might also be added to that throng of the “saints in light”. Only recently the charity “Open Doors” notified its members by email that in the city of Sadad in Syria, two mass graves of massacred Christians were recently discovered when the Syrian army reclaimed the city from militant Islamist rebels who had occupied it in October. Anybody watching the developments in the Middle East should be aware of the increasing number of Christians, on a daily basis and in large numbers, who are losing their lives for their faith in Christ. Its as well to remember and spare a prayer for our suffering brothers and sisters in the faith today, whilst we remember those of yesteryear in our daily excerpts from the Martyrology…
“We should glory… in the cross of our Lord Jesus Christ, for he is our salvation, our life and our resurrection; through Him we are saved and made free.” [Galatians 6:14] So began the Mass this morning for today’s feast. But how often do Christians really “glory” in the Cross?
Yesterday I posted on my Facebook profile a horrifying picture of a little girl beheaded by one of the factions in Syria to which one of the commentators said, “Dreadful. Why would you post such vileness?” To which I responded, “… because so many people think that by ignoring it or hiding it, they need not think about it… let alone do anything about it… How often was this true in the last century such that Fascism, Nazism and Communism rose to great power through fear! Truth knows no shame, guilt is known only by those who deny Truth and hide behind sin and evil.”
I should add that I had placed a warning “those of a nervous disposition look away” but I wanted people to see, to recognise, to know what is actually going on in Syria, because even though its “on the news” so many people are desensitised to reality living in the easily “turn on and offable” virtual reality of TV, films and the internet and the distractions of their own lives and interests. (I hasten to add that my Facebook is not viewable to anybody under 18 and only people I have vetted can view it.)
Sadly too many Christians feel the same way about the Crucifixion. So often I hear Christians, particularly protestants, questioning or even rebuking us Catholics for using Crucifix’s rather than plain Crosses. “It symbolises the resurrection” or “we don’t focus on death” they say, to justify their use of “a cross without a body on it”, an “empty” cross… Yet in so doing they are actually in danger of denigrating rather than glorifying the Cross…
To focus on the resurrection and an “empty cross” is to effectively deny the ultimate expression of the love of God in Christ on the Cross, i.e. His death. The resurrection certainly is important, it is what gives us hope and indeed faith – but it is Christ’s death that expresses the love of God. The resurrection is the afterglow of that love, it is the aftereffect, the byproduct, but it is ultimately yet to be realised fully by us until that “last day” [cf John 6:40]. However, it is the Lord’s death that we are called to “proclaim” until His coming again [1 Cor. 11:26], it is the emulation of His love that He charges us to live by [cf Luke 9:23] and it is the way in which His Gospel will be made known [cf John 13:34-35].
Sanitising the Cross is rather like ignoring the nasty pictures of dead foetuses and children slaughtered on a daily basis by a cruel world driven by greed, selfishness and sin. “Out of sight, out of mind” and despite overtures of sympathy and self-righteousness, how few people speak up to do anything about it. I remember well the reactions to Mel Gibson’s “The Passion of the Christ” in which nothing is spared or left to the imagination concerning the real horror of flagellation and crucifixion.
Who could not fail to be provoked or to look away from the director’s portrayal of the barbed hooks in the whips tearing at the flesh of Christ… or how the wood of the cross was dripping and stained with the blood of Christ against a background of Jerusalem…? Yet that was the reality of what Christ endured and by today’s standards is rather tame compared to youtube video’s of Sharia law beheadings and games of gore and war played by a lot of adults as well as children…
You see, my point is, that denying the realities of sin and evil only serves to shield the guilty and protect the wrongdoer… As I wrote a couple of posts ago, “True charity is loving unselfishly, sacrificially – not just appreciating what makes us happy or contented or the reflected self-satisfaction of providing the same for another…” it involves sacrifice. When we hide our eyes from the reality of how God’s love was made manifest for us by Christ on the Cross… we ultimately deny His sacrifice, deny His love and make ourselves contemptible and complicit with the Devil in disguising, protecting and distracting people from the love of God… sanitising and covering up the crucified body of Christ is to cover up the ultimate expression of God’s love.
For us to truly “glory in the cross of Our Lord Jesus Christ” requires us not to hide His love, but to live and display as well as demonstrate His love for us. For just as we received this life through pain and suffering (childbirth), so too was the opportunity to be reborn into eternal life (baptism) gained for us through pain and suffering. To embrace the Cross is to embrace the love of God – next time you see “Jesus on a cross” demonstrate your love for Him and explain His love on the Cross to another for… “through Him we are saved and made free.”
For the day of fasting and prayers for peace called for by Pope Francis tomorrow (Sept 7), some may like to use this Litany of Syrian Saints and implore the prayers of the saints native to the region, the memory of whose witness and example grew the church and has encouraged the faithful there for centuries…
The Monastery of St. Moses existed from the middle of the sixth century, and belonged to the Syrian Antiochian Rite. The present monastery church was built in the Islamic year 450 (1058 AD), according to Arabic inscriptions on the walls, which begin with the words: “In the name of God the Merciful, the Compassionate”. The frescoes go back to the 11th and 12th centuries. In 1984, restoration work began through a common initiative of the Syrian State, the local Church, and a group of Arab and European volunteers. The restoration of the monastery building was completed in 1994 thanks to cooperation between the Italian and Syrian States. According to local tradition St. Moses the Abyssinian was the son of a king of Ethiopia. He refused to accept the crown, honors, and marriage, and instead he looked towards the kingdom of God. He traveled to Egypt and then to the Holy Land. Afterward, he lived as a monk in Qara, Syria, and then as a hermit not far from there in the valley of what is today the monastery. There he was martyred by Byzantine soldiers.
God, the Father of Heaven, have mercy on us.
God the Son, Redeemer of the world,
God the Holy Ghost,
Holy Trinity, one God,
Holy Mary, pray for us.
Holy Mother of God,
Holy Virgin of Virgins,
St Michael,
St Gabriel,
St Raphael,
All ye Holy Angels and Archangels,
St John the Baptist,
St Joseph,
All ye Holy Patriarchs and Prophets, pray for us.
Blessed Peter the Apostle, and first Patriarch of Antioch, pray for us.
Blessed Paul the Apostle, born in Tarsus,
Blessed Paul the Apostle, blinded and converted on the way to Damascus,
Blessed Paul the Apostle, enlightened and baptised at the Street called Straight,
Blessed Apostles Peter and Paul, models of humility and justice at Antioch,
Blessed Luke the Evangelist,
St Ananias of Damscus, laying thy holy hands on Blessed Paul the Apostle,
St Manahen, disciple of the Lord and foster-brother to Herod Antipas,
All ye holy Syrian disciples of the Lord,
All ye holy Syrian innocents,
St Apollinaris, pray for us.
St Felix of Nola,
St Abraham of Arbela,
St Dorotheus of Tyre,
St Eusebius of Samosata,
St Anthony of Antioch,
Fr Francois Mourad,[1]
All ye holy Syrian Hieromartyrs,
Ss Victor and Corona, pray for us.
Ss Galation and Episteme,
Ss Cosmas & Damian,
St Romanus of Samosata,
And thy Holy Companions Ss Jacob, Philotheus, Hyperechius, Abibus, Julianus and Paregorius,
St Anastasius of Antioch, and thy Holy Companions Ss Julian, Celsus and Marcionilla,
Ss Romanus of Caesarea and Barulas,
St Andrew Stratelates and thy 2953 Holy Companions,
St Julian of Cilicia,
All ye Forty Soldier Martyrs of Sebaste,
St Eusiginius,
Ss Sergius and Bacchus,
All ye holy Syrian martyrs,
St Ephrem the Syrian, pray for us.
St John Chrysostom,
St John Damascene,
All ye holy Syrian teachers of the Faith,
St Evodius, pray for us.
St Ignatius of Antioch,
St Herodian of Antioch,
St Theophilus of Antioch,
St Serapion of Antioch,
St Asclepiades of Antioch,
St Babylas of Antioch,
St Eustathius the Great of Antioch,
St Anastasius II of Antioch,
All ye holy Patriarchs and Bishops of Antioch,
Pope St Anicetus, pray for us.
Pope St Sergius I,
Pope St Gregory III,
St Cyril of Jerusalem, pray for us.
St Sophronius of Jerusalem,
All ye holy Syrian Bishops and Patriarchs of Jerusalem,
St Maron, pray for us.
St John Maron, first patriarch of the Maronite Church,
St Mar Awtel,
St Domnina of Syria, Virgin and disciple of St Maron,
Blessed Abdel Moati, Francis and Raphael Massabki, and thy Holy Companions,
St Birillus, ordained by the Blessed Apostle Peter, pray for us.
Ss Philo and Agathopodes,
St Jacob of Nisibis,
St Frumentius, Apostle to Ethiopia,
St Maruthas, Father of the Syrian Church,
St Romanos the Melodist,
St Cosmas the Melodist, and foster-brother to the Damascene,
St Palladius the Desert Dweller, pray for us.
St Thalassius of Syria,
St Alexius of Rome, the Man of God,
St Simeon Stylites,
St Baradates,
St Auxentius of Bithynia,
St Simeon Stylites the Younger,
All ye holy Syrian Priests and Levites,
All ye holy Syrian Monks and Hermits,
St Philip of Agira, pray for us.
All ye holy Syrian Confessors,
St Serapia, pray for us.
St Margaret of Antioch,
Ss Domnina, Berenice and Prosdoce,
St Basilissa,
All ye holy Syrian Virgins and Widows,
All ye holy Syrian Saints of God, intercede for us.
Be merciful, spare us, O Lord.
Be merciful, graciously hear us, O Lord.
From all evil, deliver us, O Lord.
From all sin,
From thy wrath,
From sudden and unlooked for death,
From the snares of the devil,
From anger, and hatred, and every evil will,
From the spirit of fornication,
From plague, famine and war,
From revolution,
From all false prophets,
From the errors of Mohammed,
From jihad,
From infidelity, heresy, paganism and heathendom,
From everlasting death,
Through the mystery of thy holy Incarnation, deliver us, O Lord.
Through thy Coming,
Through thy Birth,
Through thy Baptism and holy Fasting,
Through thy Cross and Passion,
Through thy Death and Burial,
Through thy holy Resurrection,
Through thine admirable Ascension,
Through the coming of the Holy Ghost, the Paraclete,
Through thy apparition on the Road to Damascus,
Through thy rebuke and blinding there of proud Saul, enemy of thy Church, and persecutor of Christians,
Through thy conversion and enlightening there of this foe, and his elevation to the blessed and most glorious office of Apostle to the Gentiles,
Through his preaching of thy Holy Gospel,
Through his witness to thy Name amongst the Heathen,
Through his faithfulness to thee, even unto death,
Through the blood of thy Holy and Blessed Syrian martyrs,
In the day of judgment,
We sinners: we beseech thee, hear us.
That thou wouldst spare us: we beseech thee, hear us.
That thou wouldst pardon us: we beseech thee, hear us.
That thou wouldst bring us to true penance: we beseech thee, hear us.
That thou wouldst vouchsafe to govern and preserve thy holy Church: we beseech thee, hear us.
That thou wouldst vouchsafe to preserve our Apostolic Prelate, and all orders of the Church in holy religion: we beseech thee, hear us.
That thou wouldst vouchsafe to humble the enemies of holy Church: we beseech thee, hear us.
That thou wouldst vouchsafe to give peace and true concord to Christian kings, princes, and rulers: we beseech thee, hear us.
That thou wouldst vouchsafe to grant peace and unity to the whole Christian world: we beseech thee, hear us.
That thou wouldst call back to the unity of the Church all who have strayed from her fold, and to guide all unbelievers into the light of the Gospel: we beseech thee, hear us.
That thou wouldst vouchsafe to give discernment and wisdom to the rulers of nations: we beseech thee, hear us.
That thou wouldst vouchsafe to confirm and preserve us in thy holy service: we beseech thee, hear us.
That thou wouldst lift up our minds to heavenly desires: we beseech thee, hear us.
That thou wouldst render eternal blessings to all our benefactors: we beseech thee, hear us.
That thou wouldst deliver our souls, and the souls of our brethren, relations, and benefactors, from eternal damnation: we beseech thee, hear us.
That thou wouldst vouchsafe to comfort the afflicted people of thy Holy Syria, we beseech thee, hear us.
That thou wouldst vouchsafe to give and preserve the fruits of the earth: we beseech thee, hear us.
That thou wouldst vouchsafe to grant eternal rest to all the faithful departed: we beseech thee, hear us.
That thou wouldst vouchsafe graciously to hear us: we beseech thee, hear us.
Son of God: we beseech thee, hear us.
Agnus Dei, qui tollis peccata mundi, parce nobis, Domine.
Agnus Dei, qui tollis peccata mundi, exaudi nos Domine.
Agnus Dei, qui tollis peccata mundi, miserere nobis.
Christe audi nos, Christe audi nos.
Christe exaudi nos, Christe exaudi nos.
Pater noster [in silence, until:]
Et ne nos inducas in tentationem, sed libera nos a malo.
Domine exaudi orationem meam, et clamor meus ad te veniat.
Oremus:
For world leaders:
O God, who taught the hearts of the faithful by the light of the Holy Spirit, grant that, by the gift of the same Spirit, we may be always truly wise, and ever rejoice in his consolation. Through Christ our Lord. amen.
Against Persecutors of the Church:
O Lord, we beseech thee, crush the pride of our enemies and humble their insolence by the might of thy hand. Through our Lord Jesus Christ… amen.
In any tribulation:
O Almighty God, despise not thy people who cry out in their affliction: but for the glory of thy Name, be appeased and help those in trouble. Through our Lord Jesus Christ… amen.
For our enemies:
O God, who art the Lover and Guardian both of peace and charity, give to all our enemies peace and true charity, and grant the remission of all their sins, and by thy might deliver us from their snares. Through our Lord Jesus Christ… amen.
For the defence of the Church:
Almighty, everlasting God, in whose hand are the strength of man and the nation’s sceptre, see what help we Christians need: that the heathen peoples who trust in their savagery may be crushed by the power of thy right hand. Through our Lord Jesus Christ… amen.
In time of war:
O God, who bringest wars to nought and shieldest by thy power all who hope in thee, overthrowing those that assail them; help thy servants who implore thy mercy; so that the fierce might of their enemies may be brought low, and we may never cease to praise and thank thee. Through our Lord… amen.
For peace:
O God, from whom are holy desires, right counsels and just works; give to thy servants that which the world cannot give; that both, our hearts may be disposed to obey thy commandments, and also, the fear of enemies being removed, our times, by thy protection, may be peaceful. Through our Lord Jesus Christ… amen.
Domine exaudi orationem meam, et clamor meus ad te veniat.
Exaudiat nos omnipotens et misericors Dominus. Amen.
Et fidelium animae per misericordiam Dei, requiescant in pace. Amen.
A.M.D.G.
Feria Quarta infra Hebdomadam XV post Octavam Pentecostes I. Septembris [Ferial]
Carissimi,
What is love?So often we hear Christians suggesting that “love conquers all” in terms of understanding human relationships – the love of neighbour, the love of a partner – and that “love” outweighs all other considerations when it comes to understanding, interpreting or living God’s law. Thus some, with regard to Tradition, often suggest that “love” is a justifiable and reasonable excuse to put aside or ignore or change those doctrines that appear irreconcilable with the contemporary mindset or appreciation of “love”. In a recent article in The Daily Telegraph the Archbishop of Canterbury, Justin Welby is presented as implying that his or indeed “the Church’s” position on marriage ought to consider the changing attitudes of society towards this ancient institution and perhaps alter its position accordingly.
The truth however is that the Gospel is about living God’s law of love, not our own – there is more to Christianity than just “niceness” – and here we have to understand the limitations of language to realise there is a difference between “love” as most people refer to and understand it, and God’s “love” which is properly called “charity”. Sadly, so many people miss the link between “charity” which they understand as “doing good” and “charity” as the expression of the highest form of love; selfless, sacrificial love.
There are of course, many words for “love” that English does not translate and there are many forms of “love” the classical definitions being; Eros (ἔρως) refers to “intimate love” or romantic love; Storge (στοργή) to familial love; Philia (φιλία) to friendship as a kind of love; and Agape (ἀγάπη) refers to “selfless love”, or “charity” as it is translated in the Scriptures (from the Latin caritas, dearness). Sadly the common arrogance that passes for ignorance these days about such things, means that even among the presumed “well educated” there exists a dearth of knowledge and thus appreciation about the true nature and characteristics of “love”.
True charity is loving unselfishly, sacrificially – not just appreciating what makes us happy or contented or the reflected self-satisfaction of providing the same for another; true love gives without counting nor desiring a return. True charity must of itself produce true love, i.e. a love that is given away, without desire nor need of return. There are many ways to live “in love” but few to live in true charity. There are many ways to live out a loving relationship, but few that are truly sacrificial and not self-seeking. God doesn’t need our love in the sense that He requires it, but He desires us to live in true love with Him, not out of His own selfish satisfaction but in order that we might love truly as He loves us.
What examples are there of such true charity? The love of a parent for their child, such that they react instinctively to protect, comfort or nurture [Matthew 7:9; Ephesians 6:1-4]. One who lays down his life for his friends [John 15:13]. The love of one who forsakes the pleasures of this world for the next [Luke 9:23-25]. One who unstintingly gives of what he has in time, talents and possessions for others [Matthew 6:19-21; Acts 20:35; Hebrews 13:16]. God who created us to share in His love… the sacrifice of His Son, our Saviour Jesus Christ [John 3:16]!
What is not true charity i.e. love, though it may be considered loving? A romantic, sensual or dependent relationship where one relies, needs or wants another. These are the most common forms and concepts of “love” and “loving” that most people have. It is the way most people “search for love”, rate their relationships and qualify and quantify their existence; their sense of worth and happiness is dependent upon the satisfaction of themselves and/or their partners. Here we see that this is not “true love” i.e. true charity, a sacrificial unselfish love, no, rather it is ultimately self-serving; it is love for its own sake.
God the Holy Trinity created us as an expression of and to share in His love. In order for us to live true love we needs must follow His law of charity, i.e. to live as He loves us. In order to live as He loves us, we need to follow His commandments sacrificially both to return His love and to share His love. We need to shed the negative connotations in our minds about the word “commandment” and see them as “directions” or “guidelines” in order to quell our rebellious nature and appreciate them for what they truly are. Christ’s earthly life is our example of how to live in love with God and with each other. The Cross is Christ’s ultimate expression of such love; His life is given freely and sacrificially for the benefit of others. Such love has to be shared, true charity i.e. love, does not and cannot exist for its own sake.
The sanctification of holy Matrimony then is meant, not primarily for the purpose of self-love i.e. to bless a couple’s love one for another, but as the vehicle by which true charity may be expressed ultimately in imitation of the Holy Trinity through the creation of life. Which mirrors the Blessed Trinity? Love in and of itself, or love that produces love and life? Only a procreative relationship can produce love and life i.e. something more than itself to share with itself, like God. Holy Matrimony ought to be considered a “high calling” of Christian vocation because of this potentiality to produce life out of love after the nature of the Godhead. It is certainly for this reason that Jesus taught that marriage was between “a male and a female” (Matt 19:5).
No amount of anthropological deconstruction of marriage through the centuries by proponents of alternative forms can change the simple appreciation of Christ’s own words; no amount of Biblical exegesis either, can alter the plain understanding of His words. As the Incarnate Word made Flesh, Christ’s words are not open to the same type of cultural interpretation as one might apply to those of say Paul or one of the other epistle writers; contrary to what some would suggest, these are not the opinion of “a man” but of God incarnate Himself! It frankly matters not what civilisations through the centuries have thought of “as marriage” or indeed, what governments do now; the holy estate of Matrimony to which Christ refers is uniquely different from any human construct of relationships. It’s important to realise that marriage was made a Sacrament, not to bless what people do but to enable them to be blessed; i.e. to become God-like, meaning to love as He loves.
There are of course, those who would say that such an understanding of love and marriage is too idealistic! But to them I would say, it is no more idealistic than a vocation to celibacy or the religious life of chastity, poverty and obedience. Those who have so committed themselves spend considerable time in discernment – on average for most religious orders at least four or five years before final vows/solemn profession. I have never known a couple preparing for marriage to have spent anything like a similar amount of time in prayer, reflection and discernment before getting married! But Christian marriage is indeed a vocation, a “calling”, and the Church would do better to treat it as such and regard marriage preparation as a form of vocational discernment. “Natural attraction” or “instinct” may indeed provide the initial impetus for a relationship, but seeking God’s will for each individual member of a potential partnership in holy Matrimony should be taken as seriously as a vocation to the Sacred Ministry.
A common retort by some even Christians is, that the Church allows the marriage of women past child-bearing age or who are indeed “barren” meaning that they can’t physically give birth due to some biological defect. This would seem to suggest that such a marriage is not open to procreation – to a reflection of true charity and the issue thereof discussed above. However, key to the Church’s understanding is the possibility of issue. There are numerous examples in Scripture of “barren” women in marriages that were yet fruitful e.g. Elizabeth and Zechariah [Luke 1:13, 14], the parents of John the Baptist, afterall, “all things are possible with God” [Matthew 19:26]. Arguably, a couple committed to each other as the realisation of God’s will for their lives, may yet have issue if it be indeed God’s will for them and if it isn’t, then surely He has another purpose for their union and/or their lives which will be made plain if they remain committed and steadfast in their love of Him and each other. The point is that the elements necessary for the creation of life out of love are there – male and female. A couple being prepared for marriage, even supposedly past child-bearing age, ought to be instructed as to the proper purpose of holy Matrimony and themselves be open to the possibility, not by earnestly seeking such, but by simply applying themselves to the living out of true charity as God desires for them. What no couple considering holy Matrimony should think, is that their union is a blessing by God for them to enjoy each other carnally with or without issue!
There is obviously then quite a difference between “marriage” as a secular or societal institution and the Christian Sacrament of holy Matrimony; the two may often be synonymous, but they are not the same. Whilst historically there may have existed a symbiotic relationship, perfectly exampled by the “Church and State” scenarios of many Western countries, particularly here in England, nonetheless this was by accident of history rather than by deliberate Divine will. Before the conversion of Constantine, Christians were confecting the Sacrament of holy Matrimony without recourse to the State except as a societal approbation, a legal recognition of the marriage contracted. In many countries on the Continent this is still the case, a civil wedding usually precedes a religious ceremony where there is no “State religion”. This could well become the situation in England should the law be pressed further to prevent the legalisation of marriages in church in order to conform to the new State definition of marriage, despite promises from the Government to the contrary e.g. if the Church of England fails to alter its current position on who can marry. There are in fact, only a few denominations whose ministers can act as “registrars” anyway, a great many churches already use a Continental system.
Of course, other forms of relationship aside from holy Matrimony may express true charity (as exampled above), any relationship that expresses sacrificial or unselfish love whether between family, friends or “neighbour”. But “love making” the common euphemism for sexual intimacy should properly be confined within holy Matrimony for it is, put simply, the means of procreation of realising the potential to give life. There are some who suggest that eroticism is excusable because it is “natural” or because it is a “gift” from God that our bodies are made in such a way to enjoy such sensual pleasure. This is simply an excuse however, “just because” is never an argument – we are able to do all sorts of things with our bodies, including murder, that doesn’t mean we should! Scripture is very clear about Christians living lives of purity and chastity. “It is from within, from men’s hearts that evil intentions emerge: fornication, theft, murder, adultery, avarice, malice… All these evil things come from within and make a man unclean” (Mark 7:21-23; cf Matthew 15:19,20). Fornication is sexual intimacy outside of holy Matrimony and according to Christ – the Incarnate Word – is sinful.
To our sex obsessed world this may seem outrageous but Christ’s moral teachings have always been a stumbling block to those possessed by their sensuality and given over to their selfishness. St. Paul adds, “…you can be quite certain that no one who actually indulges in fornication or impurity or promiscuity… can inherit the kingdom of God” (Ephesians 5:3-7; also Galatians 5:19-21). “The mind governed by the flesh is death, but the mind governed by the Spirit is life and peace” [Romans 8:6]. Contemporary Christians who advocate the relaxation or ignorance of these teachings i.e. who suggest that extra-marital sex is “ok” risk the following, for “Whoever then shall break one of these least commandments, and shall so teach men, shall be called the least in the kingdom of heaven” [Matthew 5:19].
Returning to the Archbishop of Canterbury, in the same article he is reported as decrying homophobia. This is admirable. Nothing of what I have written above condones “homophobia”, we are expressly forbidden “to judge” others [Matthew 7:1] unless we are able to cast stones [John 8:7] and one of the central truths of our faith is that we are ALL sinners [Romans 3:23; 1 John 1:8]!Let me be clear, to be homosexual is NOT a sin. Homosexuality like any sexuality is a natural inclination, it is not itself sinful; what is sinful and the same is true for any sexuality, is extra-marital sex i.e. to fornicate. Whilst many Christians may be guilty of and prone to committing this sin, no matter their sexuality, they should never forget the possibility of redemption, the opportunity to confess and be forgiven! It’s important to remember that fornication is a grave offense, peccata mortalia, a mortal sin that puts one in danger of spiritual death [1 John 5:16-17] and must be repented. However, as easy as it is to sin, so it is to be forgiven! That is the beauty of our faith, a humble and contrite heart God will not despise [Psalm 51:17], “For God sent not his Son into the world to condemn the world; but that the world through Him might be saved” [John 3:17].
The sad truth is that our contemporary age, perhaps as bad, if not more so than any other age of humanity, is more given to promiscuity and fornication than ever before, no longer is such behaviour considered “immoral” by society itself, but even perversely commended and even celebrated or simply “accepted”. Perhaps rather ironically, there are amazing similarities between now and the Roman Imperial culture during which the first century epistle writers lived; those same who so many contemporary theologians accuse of being “out-dated” despite the fact that they addressed much the same issues prevalent today. It is tough for the contemporary Christian to live in such an environment of explicit and overt sexuality and sensualism. But this must never give rise to judgmentalism nor hatred through envy, jealousy, regret nor especially “self-righteousness”. Neither must it give rise to false notions of charity and in so doing compromise the true teaching of the Gospel. It is one thing to campaign against the mistreatment of others, quite another to confuse sympathy with empathy and forget what “true love” i.e. true charity really is…
A.M.D.G.
Secunda die infra Octavam Dormitionis B.M.V. [Septa die infra Octavam S. Laurentii]
Carissimi,
Ordinands… in my first post I touched on the process of formation, particularly in my own jurisdiction but primarily on the practical academic aspect. As we approach the retreat taking place during September’s Embertide, my thoughts have turned towards the “Scrutinies” which traditionally take place on the Ember Wednesday.
“In promotion to orders a scrutiny or examination of the candidate is to be made according to the warning of the Apostle: “Impose not hands lightly upon any man” (1 Timothy 5:22). That the practice is ancient is testified to by St. Cyprian (who died in 258) in his thirty-eighth epistle. The ninth canon of the Council of Nicæa (325) supposes the scrutiny of candidates to be already in use. Many later synods enforced and defined more exactly this scrutiny of those who aspired to orders. The present discipline is laid down by the Council of Trent (Sess. XXIII, Cap. v, de ref.), though its observance in every detail has not been reduced to practice in all countries. A three-fold scrutiny is ordered: first, through the inquiry into the qualities of the candidates by the parish priest and teachers and by public proclamation in the Church. The information thus obtained is to be embodied in a testimonial letter to the bishop. Secondly, shortly before ordination through the bishop himself and ecclesiastical persons appointed to examine into the morals, faith, and doctrine of the candidates. Thirdly, through the ceremonial form prescribed by the Pontificale Romanum for the ordination of a deacon or priest.” [The Catholic Encyclopedia. Vol. 13]
During the Ordination after the chanting of the Litany of the Saints, the Bishop asks the Archdeacon “Scis illo esse dignos?” (Do you know them to be worthy) and in order for that question to be satisfied intelligently and honestly, the Bishop needs to determine the result of the discernment and formation that each candidate has been through. Of course, there isn’t the time to do that during the Ordination service, so the Scrutinies which traditionally take place during the prior week are the opportunity for the Bishop to examine the candidates and himself, make a final determination. By this time he has received the personal, professional and academic references, now with the candidate in person, he establishes the faith, doctrine and morals of the ordinand for himself. Afterall, and this is something regrettably many fail to appreciate the import of, he will answer to God for the men he ordains!
All of this is necessary of course, to establish that each ordinand has both a Divine and Ecclesiastical vocation, i.e. that both God and the Church have called him. The former of course begins the whole process, sometimes with a little coercion from others, but generally an ordinand senses his vocation from God. The latter is the affirmation by the Church of that vocation from God, it involves however a dialogue with the Church, a trying (testing) of vocation through mutual discernment, the Church both encourages the individual to test for himself, as well as for her own purposes too, as it is she who has the care of souls to consider and weigh the suitability of someone who is called. “For many are called, but few are chosen.” [Matt 22:14] Throughout his formation a candidate will have undergone all sorts of “testing” and this will have been observed and directed by various people on behalf of the Bishop – the Rector of Formation, the academic tutors, the retreat chaplains, spiritual directors, pastoral placements, personal references and examining chaplains etc. By the time of the Scrutinies, the Bishop will have heard from all quarters the “sentire cum Ecclesia” (the thoughts and feelings of the Church) and as the person of the Church, deduce the “sensus fidelium” (sense of the faithful) about the ordinand before him; have the majority reached the same conclusion, that he is called to be ordained?
“Vocation to the clerical state is… an act of Divine Providence whereby God selects some above others for His priesthood and prepares them with suitable gifts for the worthy exercise of priestly duties. For this reason, and because this sacrament has been instituted not so much for the recipient as for the common good of the faithful, one who is conscious of a lack of vocation or who has made insufficient inquiry or who is in serious doubt about his vocation is liable to grave sin in approaching the reception of Holy Orders.”
Halligan, The Administration of the Sacraments [1962], 376
Sancta Dei Genitrix, Matrem Sacerdotii, ora pro nobis!
The Twenty-Fifth Day of November
