PASTOR S MEANDERINGS NOVEMBER 2018 THIRTY-SECOND SUNDAY OF ORDINARY TIME (B)

Transcription

1 PASTOR S MEANDERINGS NOVEMBER 2018 THIRTY-SECOND SUNDAY OF ORDINARY TIME (B) Last week there was posted here a message from Bishop Knestout regarding access points for reporting cases of abuse. The following is an up-date on that reporting notice. Bishop Knestout encourages anyone aware of sexual abuse of minors on the part of clergy or staff of our diocese to notify civil authorities, call the Attorney General s Clergy Abuse Hotline at , and reach out to the Diocesan Victim Assistance Coordinator, Jennifer Sloan at

2 SUNDAY REFLECTION When we celebrate Eucharist, we proclaim the death of the Lord. We thus accept the dying of Jesus as the model for living. As Jesus gives Himself for others, we too are bidden to do the same. Eucharist thereby becomes the dynamo that moves us from the place of worship to all those others areas where we interact with others. There we must practice the art of self-giving that we proclaim at Eucharist. To give oneself for others is to capture the meaning of the Lord s Supper. Jesus, offered once in reparation for human sinfulness, extends this forgiveness to all generations through the memorial sacrifice offered in every place where the Church is present. Receiving the risen Lord as the Medicine of Immortality, we are commissioned at the end of each Mass to bring Christ s healing and peace to all whom we meet throughout the week. STEWARDSHIP: Both widows in today s readings gave all they had to the work of the Lord, one using all her remaining food to feed Elijah and the other offering her two copper coins to the temple treasury. Faithful stewards give all that is asked and trust the Lord to be faithful to His promises. Anonymous He who gives when he is asked has waited too long. READINGS FOR THE THIRTY-THIRD SUNDAY 18 NOV 18 Dan. 12:1-3: The prophet Daniel reassures those persecuted and in captivity that God will save His chosen people, since He has the power even to raise us from the dead. Heb. 10:11-14, 18: The sacrifices of the old Mosaic Law expressed faith in God s power to forgive sins and restore His people to life. This power comes to us through the one supreme sacrifice of Christ on the cross: through faith in Christ we are freed from sin and death. Mk. 13:24-32: Jesus teaches His disciples not to worry about when He will return in glory. Even though terrible disasters must happen first, Crist is near, His word is sure, and He will gather His people to Himself. Harry Emerson Fosdick Christians are supposed not merely to endure change, not even to profit by it, but to cause it. ROSARY PRAYERS Continued Hail Mary The next prayer in the rosary, and the prayer which is really at the center of the devotion, is the Hail Mary. Since the Hail Mary is a prayer to Mary, many Protestants assume it s unbiblical. Quite the contrary, actually. The prayer begins, "Hail Mary, full of grace, the Lord is with thee." This is nothing other than the greeting the angel Gabriel gave Mary in Luke 1:28 (Confraternity Version). The next part reads this way: "Blessed art thou among women, and blessed is the fruit of thy womb, Jesus." This was exactly what Mary s cousin Elizabeth said to her in Luke 1:42. The only thing that has been

3 added to these two verses are the names "Jesus" and "Mary," to make clear who is being referred to. So the first part of the Hail Mary is entirely biblical. The second part of the Hail Mary is not taken straight from Scripture, but it is entirely biblical in the thoughts it expresses. It reads: "Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen." Considering the first words. Some Protestants do object to saying "Holy Mary" because they claim Mary was a sinner like the rest of us. But Mary was a Christian (the first Christian, actually, the first to accept Jesus; cf. Luke 1:45), and the Bible describes Christians in general as holy. In fact, they are called saints, which means "holy ones" (Eph. 1:1, Phil. 1:1, Col. 1:2). Furthermore, as the mother of Jesus Christ, the Incarnate Second Person of the Blessed Trinity, Mary was certainly a very holy woman. Some Protestants object to the title "Mother of God," but suffice it to say that the title doesn t mean Mary is older than God; it means the person who was born of her was a divine person, not a human person. (Jesus is one person, the divine, but has two natures, the divine and the human; it is incorrect to say He is a human person.) The denial that Mary had God in her womb is a heresy known as Nestorianism (which claims that Jesus was two persons, one divine and one human), which has been condemned since the early 400s and which the Reformers and Protestant Bible scholars have always rejected. Another Mediator? The last line, "pray for us sinners now and at the hour of our death" can be the most problematic for many non-catholics since it is seen as claiming that there is another mediator. Many non-catholics think such a request denies the teaching of 1 Timothy 2:5: "For there is one God, and there is one mediator between God and men, the man Christ Jesus." But in the preceding four verses (1 Tim. 2:1-4), Paul instructs Christians to pray for each other, meaning it cannot interfere with Christ s mediatorship: "I urge that prayers, supplications, petitions, and thanksgivings be made for everyone.... This is good, and pleasing to God our Savior." We know this exhortation to pray for others applies to the saints in heaven who, as Revelation 5:8 reveals, intercede for us by offering our prayers to God: "The twenty-four elders fell down before the Lamb, each holding a harp, and with golden bowls full of incense, which are the prayers of the saints. SACRAMENTS BAPTISM Continued Oils Throughout the Bible, various references indicate the importance of olive oil in daily life. Oil was used in cooking, particularly in the making of bread, that basic food substance for nourishment (e.g. Nm 11:7-9); as a fuel for lamps (e.g. Mt 25:1-9); and as a healing agent in medicine (e.g. Is 1:6 and Lk 10:34). Moreover, with oil the Jews anointed the head of a guest as a sign of welcome (e.g. Lk 7:46), beautified one's appearance (e.g. Ru 3:3), and prepared a body for burial (e.g. Mk 16:1). In religious practices, the Jews also used oil to dedicate a memorial stone in honor of God (e.g. Gn 28:18); to consecrate the meeting tent, the ark of the covenant, the table, the lampstand, the laver, the altar of incense and the altar of holocausts (e.g. Ex 31:26-29); and to offer sacrifices (e.g. Ex 29:40). The use of oil was clearly a part of the daily life of the people.

4 Sacred Scripture also attests to the spiritual symbolism of oil. For instance, Psalm 23:5 reads, "You anoint my head with oil," signifying favor and strength from the Lord; and Psalm 45:8 reads, "You love justice and hate wickedness; therefore, God your God, has anointed you with the oil of gladness above your fellow kings," signifying the special designation from God and the joy of being his servant. Moreover, to be "the anointed" of the Lord indicated receiving a special vocation from the Lord and the empowerment with the Holy Spirit to fulfill that vocation: Jesus, echoing the words of Isaiah, spoke, "The spirit of the Lord is upon me; therefore, He has anointed me" (Lk 4:18). St. Paul emphasized this point, "God is the one who firmly establishes us along with you in Christ; it is He who anointed us and has sealed us, thereby depositing the first payment, the Spirit in our hearts" (2 Cor 1:21). Therefore, the symbolism of oil is rich sanctification, healing, strengthening, beautification, dedication, consecration and sacrifice. Given this heritage, the early Church adopted the use of olive oil for its sacramental rituals. The Oil of Catechumens is used in connection with the sacrament of baptism. St. Hippolytus in his Apostolic Tradition (A.D. 215) wrote of an "Oil of Exorcism" used to anoint the candidates immediately before baptism. This practice still continues: In the current baptismal liturgy, the priest offers the prayer of exorcism and then anoints the person to be baptized on the chest, saying, "We anoint you with the oil of salvation in the name of Christ our Savior; may He strengthen you with His power, who lives and reigns forever and ever." Anointing with the Oil of Catechumens following a prayer of exorcism may also take place during the period of the Catechumentate on one or several occasions. In both cases this anointing symbolizes the person's need for the help and strength of God to sever the bondage of the past and to overcome the opposition of the devil so that he may profess his faith, come to baptism, and live as a child of God. The Oil of the Infirm is used in the Sacrament of the Anointing of the Sick (formerly known as Extreme Unction). St. James wrote, "Is there anyone sick among you? He should ask for the priests of the church. They in turn are to pray over him, anointing him with oil in the Name of the Lord. This prayer uttered in faith will reclaim the one who is ill, and the Lord will restore him to health. If he has committed any sins, forgiveness will be his" (Jas 5:14-15). The Apostolic Tradition of St. Hippolytus recorded one of the earliest formulas for blessing the Oil of the Infirm. Also, in the early Church, a priest (or several priests) would bless this oil at the time it was to be used, a tradition that has been retained in the Eastern Churches. However, in the Latin Rite, at least since the time of the Middles Ages, priests have used oil blessed by the bishop; for instance, St. Boniface in 730 ordered all priests in Germany to use the Oil of the Infirm blessed by bishops only. Presently, the priest, anointing the forehead of the person, says, "Through this holy anointing, may the Lord in His love and mercy help you with the grace of the Holy Spirit," and then anointing his hands, says, "May the Lord who frees you from sin, save you and raise you up." Another body part may also be anointed if the hands are not accessible or if there is another particular need. Finally, Holy Chrism is a mixture of olive oil and balsam, an aromatic resin. This oil is linked with the sanctification of individuals. In the Old Testament times, the priest, prophets and kings of the Jewish people were anointed. This oil is used in the sacraments of baptism, confirmation and holy orders, since they impart an indelible sacramental character. The blessing of the Holy Chrism is different from that of the other oils: Here the bishop breathes over the vessel of

5 chrism, a gesture which symbolizes both the Holy Spirit coming down to consecrate this oil, and the life-giving, sanctifying nature of the character of the sacraments for which it is used. (Recall how our Lord "breathed" on the apostles on the night of Easter, saying, "Receive the Holy Spirit." (Jn 20:22). The concelebrants at the Chrism Mass also extend their right hands toward the chrism as the bishop says the consecratory prayer, signifying that in union with their bishop they share "in the authority by which Christ Himself builds up and sanctifies and rules His Body," the Church (Vatican II, Decree on the Ministry and Life of Priests, No. 2). Regarding baptism, St. Hippolytus in the Apsotolic Tradition spoke of an anointing after the actual baptism with the "oil of thanksgiving." Similarly, right after the actual baptism in the present rite, the priest anoints the person on the crown of the head with chrism, saying, "God the Father of our Lord Jesus Christ has freed you from sin and given you a new birth by water and the Holy Spirit. He now anoints with the chrism of salvation. As Christ was anointed Priest, Prophet, and King, so may you live always as a member of His body, sharing everlasting life. Amen." In the sacrament of confirmation, the bishop anoints the forehead of the candidate with chrism saying, "Be sealed with the gift of the Holy Spirit." Sacred Chrism is also used in the sacrament of holy orders. In the ordination rite of a priest, the bishop anoints with chrism the palms of each new priest. In the ordination rite of a bishop, the consecrating bishop anoints the head of the new bishop. Finally, Holy Chrism is used in the dedication ceremony of a church. Here the bishop anoints the altar, pouring holy chrism on the middle of the altar and on each of its four corners. It is recommended that the bishop anoint the entire altar. After anointing the altar, he anoints the walls of the Church in 12 or four places marked by crosses. In the countries of the Orient and in southern Europe, olive oil has always been a necessity of daily life, much more than with Americans. It enters into the preparation of food; it is used as a remedy, internally and externally; in past centuries it was the chief means of furnishing light, being consumed in lamps; it was employed in ancient times by the athletes of the Olympic games, to give suppleness to their muscles. Hence we see the various symbolic meanings of which the Church takes cognizance when she uses it to give us spiritual nourishment, to cure our spiritual ailments, to diffuse the light of grace in our souls, and to render us strong and active in the never-ending conflict with the Spirit of Evil. The use of oil to express the imparting of spiritual strength is so appropriate that the Church employs it not only for the anointing of living beings but also for bells and chalices and other...things which are to be used as aids in the sanctification of her children. The oils blessed at the Chrism Mass (in our diocese held on the Monday evening of Holy Week at the Cathedral) are of three kinds --- the Oil of Catechumens, the Chrism and the Oil of the Sick. Each of them is oil extracted from olives, but the Chrism is distinguished from the others by having balm or balsam mixed with it.

6 Each of these is blessed by the Bishop with a special form of prayer, expressing the purpose for which it is to be used and its mystical signification as well. The Oil of Catechumens. This kind of sacred oil is used in the ceremonies of Baptism, and derives its name from that fact -- a catechumen being an instructed convert who is about to receive the Sacrament of Baptism. During the administration of this Sacrament to a child, the priest says "We anoint you with the oil of salvation in the name of Christ our Savior; may He strengthen you with His power, who lives and reigns for ever and ever." The priest makes with this oil the sign of the cross on the chest, above the heart of the] person who is to be baptized. The Holy Chrism. "The Chrism is generally held to be the matter or essential substance for the administration of the Sacrament of Confirmation. It is applied by the Bishop in the form of a cross on the forehead of the person confirmed. It is used also in the ceremonies of Baptism, an unction [an anointing] being made with it on the crown of the head immediately after the pouring of the water. Its use is required also in the consecration of a Bishop, and the ordination of a priest. Baptism makes us sharers in the priesthood of Christ. Chrism, which is also used in ordination, brings forward this truth. All those who share in Christ's priesthood, share with Him, each at their own level, Christ's role in teaching, sanctifying and leading His people. The use of balsam in the Chrism dates from about the sixth century. Balsam is a resinous substance which is procured from terebinth trees, which grow in Judea and Arabia; and similar substances of even greater excellence are obtained from various plants in the West Indies and tropical countries. In some Oriental rites, a great variety of sweet-smelling spices and perfumes are used in addition to the balsam. The mixing of this fragrant material with the sacred oil gives the latter the name of Chrism, which signifies a scented ointment. As oil typifies the fullness of grace imparted through the Sacrament, so balsam expresses freedom from corruption and the sweet odor of virtue." Sullivan, Externals of the Catholic Church (1917). If an adult is baptized, but not immediately confirmed, then the priest says: "The God of power and Father of our Lord Jesus Christ has freed you from sin and brought you to new life through water and the Holy Spirit. He now anoints you with the chrism of salvation, so that, united with his people, you may remain for ever a member of Christ who is Priest, Prophet and King. The newly baptized says: Amen. In silence each of the newly baptized is anointed with chrism on the crown of the head." "The anointing with sacred chrism, perfumed OIL consecrated by the bishop, signifies the gift of the HOLY Spirit to the newly baptized, who has become a

7 Christian, that is, one 'anointed' by the HOLY Spirit, incorporated into Christ who is anointed priest, prophet, and king." Catechism of the Catholic Church. Why are these unctions [anointings] used? Because the catechumens are considered to be to some extent under the power of the Evil One until they have been united to Christ's mystical body, the Church, by Baptism." Sullivan, Externals of the Catholic Church (1917).

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