In all the efforts to make the Church relevant to the times, we do often forget that God and His Church are timeless. Convenience is not the path to Heaven. Being socially connected on your phone/Facebook/computer, etc., doesn’t usually include Jesus on the fast dial.
There is always a degree of polite pressure going on at the Our Father in the Novus Ordo Mass. Although it has slowed down a bit, there is still a hard-core group that want to hold hands and don’t mind trying to pressure uninterested parties to join in whether they indicate a desire to do so or not.
I once had an elderly couple behind me that wanted me to do some kind of pretzel gyrations in order for us to all join hands together. I ignored their efforts and they finally decided that I was to be included in their lovefest by each gripping one of my shoulders. rather painfully.
I’m finding it hard to discern the intent deliberation of these people yet, in spite of Our Lord now present on the altar, they seem more interested in getting an unbroken hand-holding line going. My husband and I strictly refrain from following the crowd. Why? BECAUSE IT IS NOT IN THE RUBRICS OF THE MASS AND DOING SO IS AN ILLICIT GESTURE. Yes, we realize that we are in the minority but being in the minority can actually be more peaceful!
Every year, on January sixth, we celebrate the Feast of the Three Kings or The Epiphany. This morning, the celebrant of the Mass reminded us of marking our doorways to bless all who enter our homes in the coming year.
With just a piece of white chalk and an inclination, you can notify the world that you believe in your faith and honor the Three Kings who traveled so far to meet the God they had been looking for many years.
Chalk in hand, write over your front doorway:
The numbers stand for the year – 2018.
The initials are for Caspar, Melchoir, and Balthazar
To finish off your mini-service/blessing:
Dear Jesus, as You led the Three Kings to You by the light of a star, please draw us ever closer to You by the light of Faith. Help us to desire You as ardently as they did. Give us the grace to overcome all the obstacles that keep us far from You. May we, like them, have something to give You when we appear before You. Amen
One time, I had some Jehovah Witnesses come to the door. I always stop my day to chat with them and get my two cents put forth. On this occasion, one of the gentlemen kept looking up over my head. Suddenly, he asked, “What is that writing over your door?” indicating my Three Kings marks for the year. I explained it to him and he was very taken with the idea and thanked me for telling him.
A few months later, the Jehovah Witnesses were at the door, again, and in the middle of our discussion, one of them pointed to the markings over the door but before he could verbalize a question, the other one exclaimed, “Oh, listen to this! When I was here she told me about it and this is really a neat idea!”
The battle of who may and may not receive Communion in the Catholic Church goes on into 2018. Some cardinals have asked for official clarification from the Pope which, to date, has not been forthcoming. Ambiguity is opening up divisions from parish to parish as there seems to be a real battle about whether divorced and remarried people can receive the Sacrament of the Eucharist. And, as with any large-scale group, there are some who will see this as an easy way to deal with divorced-remarried people in their congregations that want to be ‘like everyone else’ at Communion time.
I also know, for a fact, that one cannot be too careful with whom you might speak on the subject. I was naive enough to think that discussing it with what I thought was a long-time friend, caused an irreparable chasm in a relationship. They felt the Church had to be kinder (aka overlook sin) and let these people enjoy all the benefits of our Faith without worrying about problematic rules. I was actually told that I was too hard-lined on obeying the Church and probably couldn’t even be considered a Catholic!
On December 31, 2017, two archbishops and one bishop decided to take on stand on this issue using the clarity of the already present and still in force, guidelines of the church. I will share some of the pertinent quotes and reasoning behind their proclamation.
*Sexual relationships between people who are not in the bond to one another of a valid marriage – which occurs in the case of the so-called “divorced and remarried” – are always contrary to God’s will and constitute a grave offense against God.
*No circumstance or finality, not even a possible imputability or diminished guilt, can make such sexual relations a positive moral reality and pleasing to God. The same applies to the other negative precepts of the Ten Commandments of God. Since “there exist acts which, per se and in themselves, independently of circumstances, are always seriously wrong by reason of their object” (John Paul II, Apostolic Exhortation Reconciliatio et Paenitentia, 17).
*The Church does not possess the infallible charism of judging the internal state of grace of a member of the faithful (see Council of Trent, session 24, chapter 1). The non-admission to Holy Communion of the so-called “divorced and remarried” does not therefore mean a judgment on their state of grace before God, but a judgment on the visible, public, and objective character of their situation. Because of the visible nature of the sacraments and of the Church herself, the reception of the sacraments necessarily depends on the corresponding visible and objective situation of the faithful.
*It is not morally licit to engage in sexual relations with a person who is not one’s legitimate spouse supposedly to avoid another sin. Since the Word of God teaches us, it is not lawful “to do evil so that good may come” (Romans 3, 8).
*The admission of such persons to Holy Communion may be permitted only when they with the help of God’s grace and a patient and individual pastoral accompaniment make a sincere intention to cease from now on the habit of such sexual relations and to avoid scandal. It is in this way that true discernment and authentic pastoral accompaniment were always expressed in the Church.
*People who have habitual non-marital sexual relations violate their indissoluble sacramental nuptial bond with their life style in relation to their legitimate spouse. For this reason they are not able to participate “in Spirit and in Truth” (see John 4, 23) at the Eucharistic wedding supper of Christ, also taking into account the words of the rite of Holy Communion: “Blessed are the guests at the wedding supper of the Lamb!” (Revelation 19, 9).
The fulfillment of God’s will, revealed in His Ten Commandments and in His explicit and absolute prohibition of divorce, constitutes the true spiritual good of the people here on earth and will lead them to the true joy of love in the salvation of eternal life.
Being bishops in the pastoral office, who promote the Catholic and Apostolic faith (“cultores catholicae et apostolicae fidei”, see Missale Romanum, Canon Romanus), we are aware of this grave responsibility and our duty before the faithful who await from us a public and unequivocal profession of the truth and the immutable discipline of the Church regarding the indissolubility of marriage. For this reason we are not allowed to be silent.
We affirm therefore in the spirit of St. John the Baptist, of St. John Fisher, of St. Thomas More, of Blessed Laura Vicuña and of numerous known and unknown confessors and martyrs of the indissolubility of marriage:
It is not licit (non licet) to justify, approve, or legitimize either directly or indirectly divorce and a non-conjugal stable sexual relationship through the sacramental discipline of the admission of so-called “divorced and remarried” to Holy Communion, in this case a discipline alien to the entire Tradition of the Catholic and Apostolic faith.
By making this public profession before our conscience and before God who will judge us, we are sincerely convinced that we have provided a service of charity in truth to the Church of our day and to the Supreme Pontiff, Successor of Saint Peter and Vicar of Christ on earth.
31 December 2017, the Feast of the Holy Family, in the year of the centenary of the apparitions of Our Lady at Fatima.
+ Tomash Peta, Archbishop Metropolitan of the Archdiocese of Saint Mary in Astana
+ Jan Pawel Lenga, Archbishop-Bishop of Karaganda
+ Athanasius Schneider, Auxiliary Bishop of the Archdiocese of Saint Mary in Astana