Anglican-Use Web Log

Are you an Anglican interested in the Roman Catholic Church?

2005-04-13T02:07:00.000-07:00

If you are an Anglican interested in becoming part of the Roman Catholic Church, I direct you first to the webstie of the pastoral provision of 1980. This provision allows for preserving, in the Catholic communion, the rites and ceremonies according to the Book of Common Prayer. If you do not live in an area where an Anglican-Use Catholic church may be found, please contact your local Catholic church and begin speaking with its pastor about entering into communion with Rome. The pastor will have it in his authority to celebrate mass according to the Anglican-Use, if he so chooses, and you may direct him to the above link and to the online text of the Holy Mass according to the Book of Divine Worship, which is an adapted form of the 1928 Book of Common Prayer. If you are interested in general questions of unity between Anglicans and Catholics, please read this. Here is a history of the Anglican Use and its establishment as well as the document of the Sacred Congregation for the Doctrine of the Faith which established it.

If you have any further questions, or if you are a Catholic further interested in this Use of the Latin Rite in English, please email me.

This Use is permissible to be used by any and all Roman Catholics. And to show the beauty of it, and why more Catholic parishes should consider it as a liturgical option, I ask you to read the Roman Canon according to the Anglican Use below:

MOST MERCIFUL FATHER, we humbly pray thee, through Jesus Christ thy Son our Lord, and we ask, that thou accept and + bless these gifts, these presents, these holy and unspoiled sacrifices.

We offer them unto thee, first, for thy holy Catholic Church: that thou vouchsafe to keep it in peace, to guard, unite, and govern it throughout the whole world; together with thy servant N. our Pope, and N. our Bishop, and all the faithful guardians of the Catholic and Apostolic faith.

Remember, O Lord, thy servants and handmaids (N. and N.) and all who here around us stand, whose faith is known unto thee and their steadfastness manifest, on whose behalf we offer unto thee: or who themselves offer unto thee this sacrifice of praise, for themselves, and for all who are theirs: for the redemption of their souls, for the hope of their salvation and safety: and who offer their prayers unto thee, the eternal God, the living and true.

United in one communion, we venerate the memory, first, of the glorious ever-Virgin Mary, Mother of our God and Lord Jesus Christ, of Joseph her spouse; as also of thy blessed Apostles and Martyrs, Peter and Paul, Andrew, (James, John, Thomas, James, Philip, Bartholomew, Matthew, Simon and Thaddaeus: Linus, Cletus, Clement, Xystys, Cornelius, Cyprian, Lawrence, Chrysogonus, John and Paul, Cosmas and Damian) and of all thy
Saints; grant that by their merits and prayers we may in all things be defended with the help of thy protection.

We beseech thee then, O Lord, graciously to accept this oblation from us thy servants, and from thy whole family: order thou our days in thy peace, and bid us to be delivered from eternal damnation, and to be numbered in the fold of thine elect.

Vouchsafe, O God, we beseech thee, in all things to make this oblation blessed, approved and accepted, a perfect and worthy offering: that it may become for us the body and blood of thy dearly beloved Son, our Lord Jesus Christ.

Who, the day before he suffered, took bread into his holy and venerable hands, and with eyes lifted up to heaven unto thee, God, his almighty Father, giving thanks to thee, he blessed, broke, and gave it to his disciples, saying:

"TAKE THIS, ALL OF YOU, AND EAT IT: THIS IS MY BODY WHICH WILL BE GIVEN UP FOR YOU"

Likewise, after supper, taking also this goodly chalice into his holy and venerable hands, again giving thanks to thee, he blessed, and gave it to his disciples saying:

"TAKE THIS , ALL OF YOU, AND DRINK FROM IT: THIS IS THE CUP OF MY BLOOD, THE BLOOD OF THE NEW AND EVERLASTING COVENANT. IT WILL BE SHED FOR YOU AND FOR ALL SO THAT SINS MAY BE FORGIVEN. DO THIS IN MEMORY OF ME."

The Celebrant says, Therefore we proclaim the mystery of faith:

And the people respond:

Christ has died. Christ is risen. Christ will come again.

The Celebrant continues,

Wherefore, O Lord, we thy servants, and thy holy people also,
remembering the blessed passion of the same Christ thy Son our Lord, as also his resurrection from the dead, and his glorious ascension into heaven: do offer unto thine excellent majesty of thine own gifts and bounty, the pure Victim, the Holy Victim, the immaculate Victim, the holy Bread of eternal life, and the Chalice of everlasting salvation.

Vouchsafe to look upon them with a merciful and pleasant countenance: and to accept them, even as thou didst vouchsafe to accept the gifts of thy servant Abel the Righteous, and the sacrifice of our Patriarch Abraham: and the holy sacrifice, the immaculate victim, which thy high priest Melchisedech offered unto thee.

We humbly beseech thee, almighty God: command these offerings to be brought by the hands of thy holy Angel to thine altar on high, in sight of thy divine majesty: that all we who at this partaking of the altar shall receive the most sacred Body and Blood of thy Son, + may be fulfilled with all heavenly benediction and grace.

Remember also, O Lord, thy servants and handmaids (N. and N.), who have gone before us sealed with the seal of faith, and who sleep the sleep of peace. To them, O Lord, and to all that rest in Christ, we beseech thee to grant the abode of refreshing, of light, and of peace.

To us sinners also, thy servants, who hope in the multitude of thy
mercies, vouchsafe to grant some part and fellowship with thy holy Apostles and Martyrs: with John, Stephen, Matthias, Barnabas, (Ignatius, Alexander, Marcellinus, Peter, Felicitas, Perpetua, Agatha, Lucy, Agnes, Cecelia, Anastasia), and with all thy Saints: within whose fellowship we beseech thee, admit us, not weighing our merit, but granting us forgiveness; through Jesus Christ our Lord;

Through whom, O Lord, thou dost ever create all these good things; dost sanctify, quicken, bless, and bestow them upon us.

By whom, and with whom, and in whom, in the unity of the Holy Ghost, all honor and glory be unto thee, O Father Almighty, world without end.

The people respond, Amen.

Biblical Criticism: the Right Perspective

2005-02-20T08:32:00.000-08:00

In recent years, there has been a lot of argument and discussion about modern biblical criticism. In 1988 Joseph Cardinal Ratzinger of the Congregation for the Doctrine of the Faith attacked historical criticism on a fundamental level.[1] The Pontifical Biblical Commission in 1993 issued its document “The Interpretation of the Bible in the Church” and remained, despite the Cardinal’s criticisms of the historical-critical method, rather middle-of-the-road; the commission has been seen by some conservatives as too permissive and too ready to accept the deliverances of the form critics. The critics have defended themselves with vigor against anyone who dares to challenge their supremacy; Fr. William Most and Msgr. George Kelly are two examples. Whatever else may be said, no one is happy about the situation. There is a good deal of confusion and name-calling, and not a lot of solid work. Unfortunately, I cannot change all that with one opinion piece. Instead, what I propose to do here is to offer, briefly, a way out of the endless circle of debate. This way out is of no use to scholars or exegetes, and it is for them more of a cautioning than anything else. This essay is intended for ordinary priests and laymen who are tired of the endless fighting and are sick of taking sides: “Are you a conservative?” “Well, are you a liberal?” We are reminded of St. Paul’s words about the church at Corinth (1 Corinthians 1:12): “…Each of you is saying, ‘I belong to Paul,’ or ‘I belong to Apollos,’ or ‘I belong to Kephas,’ or ‘I belong to Christ.’” Things have not gone quite that far, but if they are not stopped, they may very well. To my mind, they need not go any further.

My way out is very simple; it is so simple, in fact, that I have a hard time saying more than two words about it. It is a matter of perspective. These men—be they liberals, conservatives, feminists, or schismatics—are just literary critics. The point is easily missed. Let me say it again: the modern biblical critics are just literary critics. They are not physicists, and they are not saints. Biblical criticism is a subdivision of that dubious discipline called “literary criticism”.

In order to illustrate this point, I ask you to consider the following: If you have just read Hamlet and you come across the critic Harold Bloom’s recent book on it, how much weight will you give to what Bloom has to say? Will you consider what he says to be indisputable truth? Probably not. You may or may not agree with his theories, but you will not regard them as anything more than literary criticisms of a great play. Harold Bloom may well be the man most qualified to give the right interpretation of the play; he certainly has the linguistic, historical, cultural, textual, and literary knowledge for it. Nevertheless, I myself—and probably most readers—would have no problem disagreeing with him, despite the fact that we are not the expert he is. Indeed, Harold Bloom and I seem to agree on very nearly nothing.

This is an interesting fact, and we must ask why it should be so. The answer is easy enough: having all of the knowledge in the world does not mean a man will judge rightly. A great myth of our times is that having expertise is like belonging to a secret society which has the answers to all the questions; this explains why people often ask doctors questions that have nothing to do with medicine; they are experts, after all, so they must know. The fact of the matter is that these experts very often say things more crazy than the lady in the pew ever dreamed, and they may rightly suffer her wrath when they tell her that her Lord did not rise from the dead. Again, the heart of the matter is judgment. And judgment is a gift of God. With Mark Twain, we may say that God must have loved ordinary people because He sure made a lot of them. While it is doubtful that God distributed good judgment more liberally among ordinary people than He did among critics, there is no reason whatever to believe that He distributed it more liberally among biblical literary critics than He did among the rest of the world. Given that we don’t generally put much stock in what the ordinary critics have to say, we are forced to wonder why we have put so much stock in what biblical literary critics have to say. It cannot be because of their extensive knowledge of the books and of the period. Harold Bloom has the same, or better, knowledge of his particular books and his particular period. And yet we don’t have much problem disagreeing with him. We could go back over the list above, but the point, I take it, is clear. The only thing that separates biblical literary critics from ordinary literary critics is just that they are biblical, that they are studying the Bible. Now, of course, the Bible is the inerrant, inspired word of Almighty God, and its study is far more important than the study of Much Ado about Nothing. But that fact alone shouldn’t give us more confidence in these biblical literary critics; if anything it should give us less. We should trust them less precisely because the subject is so much more important. If we are led astray by Harold Bloom about Hamlet, we have lost something. If we are led astray by John Dominic Crossan about Jesus, we may well lose everything.

And that is the right perspective.

There are at least three provisos that must be made. First, I am not condemning scholarship. Scholars are necessary, though they are the means to an end, not the end itself, as they so often think. It is important that scholarly work be done on these very topics, and it is important that some of those scholars have a degree of freedom to speak their mind without fear of the Church. (It is more important, however, that seminarians should be well trained, and if we have to choose, then we should prefer faithful priests to free professors.) The scholars themselves, however, should remember that they are parts of the Body of Christ; they are not its head; they cannot dictate theology; and they must recognize their subordinate position. No saint was ever a saint just because he was a great scholar; some saints have been great scholars, but the first comes before the second and is independent of it.

Second, a distinction must be made between literary criticism and textual criticism, papyrology, and philology. Physics is the king of the so-called “hard” sciences. After it in rigor, results, and detail, is chemistry. Biology follows them both. Astronomy is in there somewhere. Near the bottom of the list we find textual criticism, papyrology, and philology. These three make the list. What we do not, nor ever will, find on that list is literary criticism. Textual criticism is a science. So are papyrology and other similar disciplines. Literary criticism is not. It may seem difficult to distinguish among them. It only seems so. The difference almost invariably lies in this: papyrology does not tell you what a text means, it only tells you what the text is. Papyrology, textual criticism, and philology provide the basis for forming our beliefs about what the text means, for before we can know what something means we have to know what it is. These disciplines, and their sister disciplines, from paleography to the chemical analysis of inks and parchments, must be taken seriously and fostered. Here, the Church must intervene only for very real and very serious reasons. (For example, it would have been wrong if the Church had suppressed the discovery that The Donation of Constantine was a fraud.)

Third, the views and theories of biblical literary critics must be given their due weight. On most questions, that weight will not be very much, or, rather, it will be as much weight as we give to any other literary critic. Nevertheless, those competent authorities must see to it that the literary critical endeavor continues. The faithful do require exegesis, and difficult problems do arise that must be handled. Largely, the academic questions should remain in the academy, and local ordinaries should have the authority to see that they do so. It is not unwise to remember the way of the Church Fathers. If we read the Catena Aurea, we will see that a good many fathers disagreed with one another about a good many things. It is not that they did not take matters seriously; they had their share of arguments in their own day, say, for example, between the Antiochene and Alexandrian schools of exegesis. What they did not do was imagine that their own peculiar interpretation carried some special “scholarly” status, which is apparently akin to the revelation itself, if not outright superior to it. (I should almost pray that one of these modern scholars goes to sleep one night and is given the grace to dream Ezekiel’s dream for himself; then perhaps he would be more cautious in tearing it apart.) If we may further remark—the Church Fathers were more honest about each other and themselves than we are: if St. Jerome thought a man was a fool, he would simply say so and be done with it; we are too sophisticated to say what we believe and too fool to understand that we have “sophisticated” our way into grave sin; St. Jerome bewailed his own manifold sins and wickedness because he knew them well; we call ourselves sinners, not because we believe we are wicked, but because we would have men believe we are saints; in short, we are Pharisees, and the Church Fathers were saints. Honesty, not academic freedom, is paramount, for freedom is worthless without truth.

On a final note, there is a certain paradox regarding the scholarly study of scripture. The paradox is this: the scholars who study the scriptures can only use the tools that other scholars use to study other works of literature; but the scriptures are far more than any other work of literature ever could be. The scriptures, by their nature, do not only demand that they should be reverenced, they also demand that they be interpreted. We should trust biblical literary critics less than we trust ordinary literary critics because the subject matter is so much more important; but just because the scriptures are so much more important, they cry out for interpretation in a way that no other work does. And these two antipathies are what should run throughout any critical work on the scriptures. As Augustus Caesar once said, “Festina Lente.” Make haste slowly. So too here. If a biblical literary critic were to read this opinion, I should have only one thing to say directly to him: Interpret cautiously with great zeal. Or, as the Lord of Sabaoth said to His servant Moses, “Put off your shoes from your feet, for the place on which you are standing is holy ground.” Interpret cautiously with great zeal.

[1] January 27, 1988, Joseph Cardinal Ratzinger, in the Erasmus lecture sponsored by the Rockford Institute Center on Religion & Society, “Biblical Interpretation in Crisis: On the Question of the Foundations and Approaches of Exegesis Today”

Prayer for Unity

2005-01-07T07:22:00.000-08:00

Please add the following prayer to the Prayers of the Faithful at your church (this, or something like it):

Lord Jesus Christ, You prayed at the Last Supper and in the Garden, that Your disciples would be one in You as You are in the Father: bring about now the reunion of the Catholic, Orthodox, and Anglican churches, that they may be one again. For this we pray to the Lord:
Lord, hear our prayer.

The Litany

2005-01-05T10:17:00.000-08:00

As another illustration of the beauty of the Anglican-Use, here follows the Litany from the Book of Divine Worship, beginning pg. 189:

The Litany

or General Supplication

¶ To be used after the Third Collect at Morning or Evening Prayer; or before the Holy Communion; or separately.

O GOD the Father, Creator of heaven and earth;
Have mercy upon us.
O God the Son, Redeemer of the world;
Have mercy upon us.
O God the Holy Ghost, Sanctifier of the faithful;
Have mercy upon us.
O holy, blessed, and glorious Trinity, one God;
Have mercy upon us.

REMEMBER not, Lord, our offences, nor the offences of our forefathers; neither take thou vengeance of our sins: Spare us, good Lord, spare thy people, whom thou hast redeemed with thy most precious blood, and be not angry with us for ever.
Spare us, good Lord.

FROM all evil and mischief; from sin; from the crafts and assaults of the devil; from thy wrath, and from everlasting damnation,
Good Lord, deliver us.
From all blindness of heart; from pride, vainglory, and hypocrisy; from envy, hatred, and malice, and all uncharitableness,
Good Lord, deliver us.
From all inordinate and sinful affections; and from all the deceits of the world, the flesh, and the devil,
Good Lord, deliver us.
From lightning and tempest; from earthquake, fire, and flood; from plague, pestilence, and famine; from battle and murder, and from sudden death,
Good Lord, deliver us.
From all sedition, privy conspiracy, and rebellion; from all false doctrine, heresy, and schism; from hardness of heart, and contempt of thy Word and Commandment,
Good Lord, deliver us.
By the mystery of thy holy Incarnation; by thy holy Nativity and Circumcision; by thy Baptism, Fasting, and Temptation,
Good Lord, deliver us.
By thine Agony and Bloody Sweat; by thy Cross and Passion; by thy precious Death and Burial; by thy glorious Resurrection and Ascension, and by the Coming of the Holy Ghost,
Good Lord, deliver us.
In all time of our tribulation; in all time of our prosperity; in the hour of death, and in the day of judgment,
Good Lord, deliver us.

WE sinners do beseech thee to hear us, O Lord God; and that it may please thee to rule and govern thy holy Church universal in the right way;
We beseech thee to hear us, good Lord.
That it may please thee to bless N. our Pope, and N. our bishop,
We beseech thee to hear us, good Lord.
That it may please thee to illuminate all Bishops, Priests, and Deacons, with true knowledge and understanding of thy Word; and that both by their preaching and living they may set it forth, and show it accordingly;
We beseech thee to hear us, good Lord.
That it may please thee to send forth labourers into thy harvest;
We beseech thee to hear us, good Lord.
That it may please thee to bless and keep all thy people;
We beseech thee to hear us, good Lord.
That it may please thee to give to all nations unity, peace, and concord;
We beseech thee to hear us, good Lord.
That it may please thee to give us an heart to love and fear thee, and diligently to live after thy commandments;
We beseech thee to hear us, good Lord.
That it may please thee to give to all thy people increase of grace to hear meekly thy Word, and to receive it with pure affection, and to bring forth the fruits of the Spirit;
We beseech thee to hear us, good Lord.
That it may please thee to bring into the way of truth all such as have erred, and are deceived;
We beseech thee to hear us, good Lord.
That it may please thee to strengthen such as do stand; and to comfort and help the weak-hearted; and to raise up those who fall; and finally to beat down Satan under our feet;
We beseech thee to hear us, good Lord.
That it may please thee so to rule the heart of thy servant, The President of the United States, that he may above all things seek thy honour and glory;
We beseech thee to hear us, good Lord.
That it may please thee to bless and preserve all Christian Rulers and Magistrates, giving them grace to execute justice, and to maintain truth;
We beseech thee to hear us, good Lord.
That it may please thee to succour, help, and comfort, all who are in danger, necessity, and tribulation;
We beseech thee to hear us, good Lord.
That it may please thee to preserve all who travel by land, by water, or by air, all women in child-birth, all sick persons, and young children; and to show thy pity upon all prisoners and captives;
We beseech thee to hear us, good Lord.
That it may please thee to defend, and provide for, the fatherless children, and widows, and all who are desolate and oppressed;
We beseech thee to hear us, good Lord.
That it may please thee to have mercy upon all men;
We beseech thee to hear us, good Lord.
That it may please thee to forgive our enemies, persecutors, and slanderers, and to turn their hearts;
We beseech thee to hear us, good Lord.
That it may please thee to give and preserve to our use the kindly fruits of the earth, so that in due time we may enjoy them;
We beseech thee to hear us, good Lord.
That it may please thee to give us true repentance; to forgive us all our sins, negligences, and ignorances; and to endue us with the grace of thy Holy Spirit to amend our lives according to thy holy Word;
We beseech thee to hear us, good Lord.
Son of God, we beseech thee to hear us.
Son of God, we beseech thee to hear us.
O Lamb of God, who takest away the sins of the world;
Grant us thy peace.
O Lamb of God, who takest away the sins of the world;
Have mercy upon us.
O Christ, hear us.
O Christ, hear us.
Lord, have mercy upon us.
Lord, have mercy upon us.
Christ, have mercy upon us.
Christ, have mercy upon us.
Lord, have mercy upon us.
Lord, have mercy upon us.

¶ Then shall the Minister, and the People with him, say the Lord's Prayer.

OUR Father, who art in heaven, Hallowed be thy Name. Thy kingdom come. Thy will be done, On earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive those who trespass against us. And lead us not into temptation, But deliver us from evil. Amen.

¶ The Minister may, at his discretion, omit all that followeth, to the Prayer, We humbly beseech thee, O Father, etc.

Minister.

O LORD, deal not with us according to our sins.
Neither reward us according to our iniquities.

Let us pray.

O GOD, merciful Father, who despisest not the sighing of a contrite heart, nor the desire of such as are sor-rowful; Mercifully assist our prayers which we make before thee in all our troubles and adversities, whensoever they oppress us; and graciously hear us, that those evils which the craft and subtilty of the devil or man worketh against us, may, by thy good providence, be brought to nought; that we thy servants, being hurt by no persecutions, may evermore give thanks unto thee in thy holy Church; through Jesus Christ our Lord. Amen.

¶ Minister and People.

O Lord, arise, help us, and deliver us for thy Name's sake.

Minister.

O GOD, we have heard with our ears, and our fathers have declared unto us, the noble works that thou didst in their days, and in the old time before them.

¶ Minister and People.

O Lord, arise, help us, and deliver us for thine honour.

Minister.

Glory be to the Father, and to the Son, and to the Holy Ghost;
As it was in the beginning, is now, and ever shall be, world without end. Amen.
From our enemies defend us, O Christ.
Graciously look upon our afflictions.
With pity behold the sorrows of our hearts.
Mercifully forgive the sins of thy people.
Favourably with mercy hear our prayers.
O Son of David, have mercy upon us.
Both now and ever vouchsafe to hear us, O Christ.
Graciously hear us, O Christ; graciously hear us, O Lord Christ.

O Lord, let thy mercy be showed upon us;
As we do put our trust in thee.

Let us pray.

WE humbly beseech thee, O Father, mercifully to look upon our infirmities; and, for the glory of thy Name, turn from us all those evils that we most justly have deserved; and grant, that in all our troubles we may put our whole trust and confidence in thy mercy, and evermore serve thee in holiness and pureness of living, to thy honour and glory; through our only Mediator and Advocate, Jesus Christ our Lord. Amen.

Restoration of the Sacred

2004-05-21T10:19:00.000-07:00

Here is an excerpt from Rex Olandi Rex Cledendi:

The available evidence, when analysed, allows us to conclude that if a special presence of the Divine is to be found anywhere in man's historical world, it is to be found in its most concentrated form in a sacred ritual action, and because of their relationship to this sacred action, persons, places, times and objects are also called "sacred."

But what is an actio praecellenter sacra? It is simply the accomplishment of an action, a rite, performed by a community in a non-ordinary way. Let us be very precise: we are speaking here of the celebration of the Eucharistic mysteries during which there occurs the Exceptional par excellence, the uncommon and extraordinary in the absolute sense of those words - God's physical presence among men under the forms of bread and wine. The meaning of this divine Presence for man is precisely rapi - to be enraptured, carried up and away beyond the Here and Now. And nothing could be more obvious to a man of faith than to act "differently" within such a circumscribed context, "differently" than he acts otherwise, on the tennis courts, for instance, or at the supermarket. One speaks a language which is obviously human but yet "different;" "special," somehow, in delivery, in style, in diction and grammar, in vocabulary. What then of the musica sacra which forms an integral part of this actio praecellenter sacra? What must its distinctive characteristics be? Will it sound, for example, like ordinary, everyday pop music to which more or less "pious" texts have been joined? Will it sound like common, everyday entertainment music? like a more or less inconspicuous background accompaniment for toothpaste commercials? . . .

The Sacrament of the Eucharist is received and eaten because food and drink better symbolise the specific effects of the grace of this Sacrament. The Eucharist is both sacrifice (insofar as it is offered) and sacrament (insofar as it is received). The Church offers up the Mass, for it is a sacrifice; but Holy Communion is a food, a gift, a privilege, something not offered but enjoyed. The real distinction between Sacrifice and Sacrament is to be sought in the contrary aspects of suffering and joy, though in a sacrifice, suffering plays a different role than does joy in the case of a meal. Suffering is a necessary pre-condition of the sacrifice, whereas joy is a necessary consequence of a meal. To summarise: a meal as meal cannot be a sacrifice, and a sacrifice as sacrifice cannot be a meal. To represent one "in the form of" the other is to present a tragedy "in the form of" a comedy, or to depict a circle "in the form of" a square. In liturgico-musical terms: if Holy Mass is indeed a sacrifice, an actio praecellenter sacra, then one of its integral and necessary parts will be a music which is also sacra. But if a fraternal meal is actually being celebrated, then very different music will be appropriate . . . a "polka Mass," for instance.

During the ad limina visit of the Brazilian bishops of Pastoral region Sul-I, on 20 March 1990, Pope John Paul II made these significant remarks: Legitimate and necessary concern for current realities in the concrete lives of people cannot make us forget the true nature of the liturgical actions. It is clear that the Mass is not the time to "celebrate" human dignity or purely terrestrial claims or hopes. It is rather the sacrifice which renders Christ really present in the sacrament.

Volunteer

2004-04-28T10:20:00.000-07:00

Here is the problem: the site only gets about three visitors a day, and its hard to tell whether those folks are using the site or whether they happen upon this while browsing. I myself have gone back to using the Liturgy of the House in the four volume set. I'm not sure why I did that, but I think I honestly prefer it to the Book of Divine Worship. As such, publishing this site every week has become a chore. It also seems unecessary to me because the Book of Divine Worhsip is rather easy to use compared to other prayer books. If someone of the few people who use it would like to take over, I will more than happily hand over full administrator access to the blog. Otherwise, I'm going to discontinue putting up insturctions for the daily office. The blog will remain as a promotion for the Anglican-Use, and I will put updates and other intersting tid-bits; the daily office posts will not be updated.

I'm sorry if this causes problems for anyone. Again, if no one volunteers, the daily office will no longer be posted, but the blog will continue.

Daily Office for the Fourth Sunday of Easter, Year Two

2004-04-28T10:09:00.000-07:00

Daily Office for Saturday of the Third Week of Easter, Year Two

2004-04-28T10:01:00.000-07:00

Daily Office for Friday of the Third Week of Easter, Year Two

2004-04-28T09:55:00.000-07:00

Daily Office for Thursday of the Third Week of Easter, Year Two

2004-04-28T09:42:00.000-07:00

Daily Office for Wednesday of the Third Week of Easter, Year Two

2004-04-28T09:29:00.000-07:00

EWTN Liturgy Library

2004-04-26T19:40:00.000-07:00

Here are a over 244 documents on the liturgy, everything from stuff on the Jubilee, to the use of extraordinary ministers of the Eucharist.

EWTN Liturgy Library via Rex Olandi.

Daily Office for Third Sunday of Easter, Year Two

2004-04-21T20:47:00.000-07:00

Daily Office for Saturday of the Second Week of Easter, Year Two

2004-04-21T20:35:00.000-07:00

Daily Office for Friday of the Second Week of Easter, Year Two

2004-04-21T20:25:00.000-07:00

Cycle of Canticles

2004-04-21T20:17:00.000-07:00

For those interested, the following is the two-week cycle of canticles that I use for these posts. This contains all the canticles and goes through them in an orderly fashion. The Benedictus is always said for Morning Prayer and the Magnificat is always said for evening prayer; this list, therefore, gives the first canticle to be said for the given day at Evening Prayer after the first reading and before the gospel reading. I will be posting a complete list of the daily psalter and accompanying page numbers, though I am doing mostly so that I don't have to look them up every time I post.

1 (pg 108-109) always said on Sundays
2 (pg 110) on the first Monday
6 (pg 112) on the first Tuesday
8 (pg 131) on the first Wednesday
9 (pg 132) on the first Thursday
10 (pg 133) on the first Friday
7 (pg 113) always said on Saturdays
1 (pg 108-109) always said on Sundays
11 (pg 134) on the second Monday
13 (pg 137) on the second Tuesday
14 (pg 137-8) on the second Wednesday
18 (pg 139) on the second Thursday
19 (pg 140) on the second Friday

Daily Office for Thursday of the Second Week of Easter, Year Two

2004-04-21T20:13:00.000-07:00

The Delay

2004-04-21T10:36:00.000-07:00

Sorry about the delay. My DSL service went out for no reason, and it took three days to get it back. I will have the rest of this weeks stuff up tonight.

-Tim

Daily Office for Monday of the Second Week of Easter, Year Two

2004-04-18T21:26:00.000-07:00

This Site will Continue

2004-04-18T12:35:00.000-07:00

This is just a note to let you all know that I will be continuing to post the daily office for The Book of Divine Worship. This week's should be up by tomorrow. I will also be posting complete directions for the office, i.e. list of canticles and the days they are said on, list of psalms and their appropriate days, etc. I hope to have the office published in a small volume, rather like the standard volume of the liturgy of the hours of the Roman Rite. One problem I've had with the Book of Divine Worship is that it is big and heavy and not easily carried about in a bag. If anyone is a literary agent, or knows one, who might be interested in working on this project, please let me know.

Peace,

-Tim Kearns

If you are interested, see my other blog for more of my stuff. I even have two chapters from my first novel up.

Important

2004-04-16T05:37:00.000-07:00

If you find these daily updates and office instructions useful, please drop me a line. Even if just a few people use this, I will continue to do it. Otherwise, I will not keep it up anymore.

Email me here.

Daily Office for Thursday of Easter Week, Year Two

2004-04-06T11:17:00.000-07:00

Daily Office for Wednesday of Easter Week, Year Two

2004-04-06T11:03:00.000-07:00

Daily Office for Tuesday of Easter Week, Year Two

2004-04-06T10:50:00.000-07:00

Daily Office for Monday of Easter Week, Year Two

2004-04-06T10:40:00.000-07:00

Daily Office for Easter Sunday, Year Two

2004-04-04T22:02:00.000-07:00

Daily Office for Holy Saturday, Year Two

2004-04-04T21:42:00.000-07:00

Daily Office for Good Friday, Year Two

2004-04-04T21:25:00.000-07:00

Daily Office for Maundy Thursday, Year Two

2004-04-04T20:47:00.000-07:00

Daily Office for Wednesday of Holy Week, Year Two

2004-04-04T20:10:00.000-07:00

Daily Office for Tuesday of Holy Week, Year Two

2004-04-04T20:02:00.000-07:00

Daily Office for Monday of Holy Week, Year Two

2004-04-04T19:52:00.000-07:00

Daily Office for Palm Sunday, Year Two

2004-04-03T20:39:00.000-08:00

Daily Office for Saturday of the Fifth Week of Lent, Year Two

2004-03-31T20:29:00.000-08:00

Daily Office for Friday of the Fifth Week of Lent, Year Two

2004-03-31T20:20:00.000-08:00

Daily Office for Thursday of the Fifth Week of Lent, Year Two

2004-03-31T20:07:00.000-08:00

Daily Office for Wednesday of the Fifth Week of Lent, Year Two

2004-03-31T05:49:00.000-08:00

Daily Office for Tuesday of the Fifth Week of Lent, Year Two

2004-03-29T21:19:00.000-08:00

SORRY that I didn't get Monday and Sunday up. I was unexpectedly out of town. thx- Tim

(All page numbers refer to The Book of Divine Worship.

NB: It should be known that what follows is one form that this office can take. To discover the variety of possibilities, consult The Book of Divine Worship, pg 24-5, and pg 94-5, noting also that for each antiphon or collect given here others may lawfully be used according to the norms.

Readings, (pg. 47): Exodus 5:1-6:1, 1 Corinthians 14:20-40, Mark 9:42-50

March 30th

Morning Prayer: Rite 1

For prayer in common:
Antiphon of Lent, pg. 96
Penitential Rite, pg 100

For private and common prayer:
Invitatory, pg 101
Antiphon for Lent, pg 102 (said before the psalm, after each verse of the psalm, and before and after the Glory Be)
Venite (2), pg 104 followed by Glory Be
The Psalter: pg 752-755 (Psalm 144-146), Glory Be following each psalm
The Lessons, pg 107
A reading, Exodus 5:1-6:1
Following the reading, canticle 4 is said, pg 111
A reading from the Fathers of the Church, see below
The Apostles’ Creed, pg 114
The Prayers: pg, 115, the Our Father followed by the Suffrages A
The Collects: Collect for the Fifth Week of Lent, pg 231
The Prayer of Mission, pg 118
Free Intercessions
The General Thanksgiving, pg 119
Conclusion, pg 120

Noonday Prayer, pg 150-154
For the Psalms, the Psalms proper to the day from the Daily Lectionary, given here, may be used. This makes for a longer noonday order, but preserves the unity of what is prescribed by the Lectionary.
Psalm 120-127 (pg 737-740)

Evening Prayer: Rite 1

It is fitting that Evening Prayer be said in an appropriate place, whether at a home or in a church, with a candle lit, a crucifix, and images of saints (Catechism of the Catholic Church, 2691).

For prayer in common:
Select Sentence of Scripture, pg 155
Penitential Rite, pg 156

For private or common prayer:
Invitatory: pg 157
The Psalter: pg 755-758 (Psalm 147-150), Glory Be following each psalm
The Lessons, pg 158
First Reading, 1 Corinthians 14:20-40
Following the first reading, canticle 9 is said, pg 132
Second Reading, Mark 9:42-50
Following the second reading, canticle 3 is said, pg 159
The Prayers: pg 161, the Our Father followed by Suffrages B, pg 116
The Collects: Collect for the Fifth Week of Lent, pg 231
The Prayer of Mission, 164
Free Intercessions
The General Thanksgiving, pg 165
A prayer of St. John Chrysostom, pg 165
Conclusion, pg 166

Questions, comments? Email me.

A reading from the Fathers of the Church
These selections are taken largely from New Advent and Wisdom! Readings from the Fathers of the Church, and Universalis. I will sometimes use other sources as well.

From a sermon by Saint Leo the Great, pope

The Cross of Christ is the source of all blessings, the cause of all graces
Our understanding, which is enlightened by the Spirit of truth, should receive with purity and freedom of heart the glory of the cross as it shines in heaven and on earth. It should see with inner vision the meaning of the Lord’s words when he spoke of the imminence of his passion: The hour has come for the Son of Man to be glorified. Afterward he said: Now my soul is troubled, and what am I to say? Father, save me from this hour. But it was for this that I came to this hour. Father, glorify your Son. When the voice of the Father came from heaven, saying, I have glorified him, and will glorify him again, Jesus said in reply to those around him: It was not for me that this voice spoke, but for you. Now is the judgement of the world, now will the prince of this world be cast out. And I, if I am lifted up from the earth, will draw all things to myself.
How marvellous the power of the cross; how great beyond all telling the glory of the passion: here is the judgement-seat of the Lord, the condemnation of the world, the supremacy of Christ crucified.
Lord, you drew all things to yourself so that the devotion of all peoples everywhere might celebrate, in a sacrament made perfect and visible, what was carried out in the one temple of Judea under obscure foreshadowings.
Now there is a more distinguished order of Levites, a greater dignity for the rank of elders, a more sacred anointing for the priesthood, because your cross is the source of all blessings, the cause of all graces. Through the cross the faithful receive strength from weakness, glory from dishonour, life from death.
The different sacrifices of animals are no more: the one offering of your body and blood is the fulfilment of all the different sacrificial offerings, for you are the true Lamb of God: you take away the sins of the world. In yourself you bring to perfection all mysteries, so that, as there is one sacrifice in place of all other sacrificial offerings, there is also one kingdom gathered from all peoples.
Dearly beloved, let us then acknowledge what Saint Paul, the teacher of the nations, acknowledged so exultantly: This is a saying worthy of trust, worthy of complete acceptance: Christ Jesus came into this world to save sinners.
God’s compassion for us is all the more wonderful because Christ died, not for the righteous or the holy but for the wicked and the sinful, and, though the divine nature could not be touched by the sting of death, he took to himself, through his birth as one of us, something he could offer on our behalf.
The power of his death once confronted our death. In the words of Hosea the prophet: Death, I shall be your death; grave, I shall swallow you up. By dying he submitted to the laws of the underworld; by rising again he destroyed them. He did away with the everlasting character of death so as to make death a thing of time, not of eternity. As all die in Adam, so all will be brought to life in Christ.

V. Let us bless the Lord.
R. Thanks be to God.

Daily Office for Saturday of the Fourth Week of Lent, Year Two

2004-03-24T18:49:00.000-08:00

Daily Office for Friday of the Fourth Week of Lent, Year Two

2004-03-24T18:25:00.000-08:00

Daily Office for Thursday of the Fourth Week of Lent, Year Two

2004-03-24T14:41:00.000-08:00

Daily Office for Wednesday of the Fourth Week of Lent, Year Two

2004-03-23T05:57:00.000-08:00

(All page numbers refer to The Book of Divine Worship.)

NB: It should be known that what follows is one form that this office can take. To discover the variety of possibilities, consult The Book of Divine Worship, pg 24-5, and pg 94-5, noting also that for each antiphon or collect given here others may lawfully be used according to the norms.

Readings, (pg. 45): Genesis 50:15-26, 1 Corinthians 12:1-11, Mark 8:11-26

March 24th

Morning Prayer: Rite 1

For prayer in common:
Antiphon of Lent, pg. 96
Penitential Rite, pg 100

For private and common prayer:
Invitatory, pg 101
Antiphon for Lent, pg 102 (said before the psalm, after each verse of the psalm, and before and after the Glory Be)
Venite (2), pg 104 followed by Glory Be
The Psalter: pg 723-726 (Psalms 116-118), Glory Be following each psalm
The Lessons, pg 107
A reading, Genesis 50:15-26
Following the reading, canticle 4 is said, pg 111
A reading from the Fathers of the Church, see below
The Apostles’ Creed, pg 114
The Prayers: pg, 115, the Our Father followed by the Suffrages A
The Collects: Collect for the Fourth Week of Lent, pg 230
The Prayer of Mission, pg 118
Free Intercessions
The General Thanksgiving, pg 119
Conclusion, pg 120

Noonday Prayer, pg 150-154
For the Psalms, the Psalms proper to the day from the Daily Lectionary, given here, may be used. This makes for a longer noonday order, but preserves the unity of what is prescribed by the Lectionary.
Psalm 101 (pg 703), Psalm 109 (pg 717-719), Psalm 119:121-144 (pg 733-734)

Evening Prayer: Rite 1

It is fitting that Evening Prayer be said in an appropriate place, whether at a home or in a church, with a candle lit, a crucifix, and images of saints (Catechism of the Catholic Church, 2691).

For prayer in common:
Select Sentence of Scripture, pg 155
Penitential Rite, pg 156

For private or common prayer:
Invitatory: pg 157
The Psalter: pg 726-728 (Psalms 119 I-IV), Glory Be following each psalm
The Lessons, pg 158
First Reading, 1 Corinthians 12:1-11
Following the first reading, canticle 9 is said, pg 132
Second Reading, Mark 8:11-26
Following the second reading, canticle 3 is said, pg 159
The Prayers: pg 161, the Our Father followed by Suffrages B, pg 116
The Collects: Collect for the Presence of Christ, pg 164; Collect for the Fourth Week of Lent, pg 230
The Prayer of Mission, 164
Free Intercessions
The General Thanksgiving, pg 165
A prayer of St. John Chrysostom, pg 165
Conclusion, pg 166

Questions, comments? Email me.

A reading from the Fathers of the Church
These selections are taken largely from New Advent and Wisdom! Readings from the Fathers of the Church. I will sometimes use other sources as well.

From a treatise on continence by St. Augustine, bishop, doctor of the Church
(De Continentia, 25-26)

25. But, say they, how is the flesh by a certain likeness compared unto the Church? What! doth the Church lust against Christ? whereas the same Apostle said, "The Church is subject unto Christ." Clearly the Church is subject unto Christ; because the spirit therefore lusteth against the flesh, that on every side the Church may be made subject to Christ; but the flesh lusteth against the spirit, because not as yet hath the Church received that peace which was promised perfect. And for this reason the Church is made subject unto Christ for the pledge of salvation, and the flesh lusteth against the spirit from the weakness of sickness. For neither were those other than members of the Church, unto whom he thus spake, "Walk in the spirit, and fulfill not the lusts of the flesh. For the flesh lusteth against the spirit, and the spirit against the flesh; for these are opposed the one to the other; that ye do not what we would." These things were assuredly spoken unto the Church, which if it were not made subject unto Christ, the spirit would not in it lust against the flesh through continence. By reason of which they were indeed able not to perfect the lusts of the flesh, but through the flesh lusting against the Spirit they were not able to do the things which they would, that is, not even to have the very lusts of the flesh. Lastly, why should we not confess that in spiritual men the Church is subject unto Christ, but in carnal men yet lusteth against Christ? Did not they lust against Christ unto whom it was said, "Is Christ divided?" and, "I could not speak unto you as unto spiritual, but as unto carnal. I have given unto yon milk to drink as unto babes in Christ, not meat, for ye were not as yet able; but not even now are ye able: for ye are still carnal. For whereas there is among you emulation, and strife, are ye not carnal?" Against whom doth emulation and strife lust, but against Christ? For these lusts of the flesh Christ healeth in His own, but loveth in none. Whence the holy Church, so long as it hath such members, is not yet without spot or wrinkle. To these are added those other sins also, for which the daily cry of the whole Church is, "Forgive us our debts:" and, that we should not think spiritual persons exempt from these, not any one soever of carnal persons, nor any one soever of spiritual persons themselves, but he, who lay on the breast of the Lord, and whom He loved before others, saith, "If we shall say that we have not sin, we deceive ourselves, and the truth is not in us." But in every sin, more in what is greater, less in what is less, there is an act of lust against righteousness. And of Christ it is written: "Who was made unto us by God, Wisdom, and Righteousness, and Sanctification, and Redemption." In every sin therefore without doubt there is an act of lust against Christ. But when He, Who "healeth all our sicknesses," a shall have led His Church unto the promised healing of sickness, then in none of its members shall there be any, even the very least spot or wrinkle. Then in no way shall the flesh lust against the spirit, and therefore there shall be no cause why the spirit also lust against the flesh. Then all this conflict shall come to an end, then there shall be the highest concord of both substances; then to such a degree shall no one there be carnal, that even the flesh itself shall be spiritual. What therefore each one living after Christ doth with his flesh, whereas he both lusts against its evil lust, which he restrains, hereafter to be healed, which he holds, not yet healed; and yet nourisheth and cherisheth its good nature, since "no one ever hated his own flesh," this also Christ doth with the Church, so far as it is lawful to compare lesser with greater matters. For He both represses it with rebukes, that it burst not being puffed up with impunity; and raises it up with consolations, that it sink not being weighed down with infirmity. Hence is that of the Apostle, "For if we would judge ourselves, we should not be judged; but when we are judged, we are rebuked of the Lord, that we be not condemned with this world." And that in the Psalm, "After the multitude of my griefs in my heart, Thy consolations have gladdened my soul." We are therefore then to hope for perfect soundness of our flesh without any opposition, when there shall be sure security of the Church of Christ without any fear.

26. Thus much will suffice to have treated on behalf of true Continence against the Manichees deceitfully continent, lest the fruitful and glorious labor of Continence, when it restrains and curbs the lowest part of us, that is, the body, from immoderate and unlawful pleasures, be believed not healthfully to chasten, but hostilely to persecute. Forsooth the body is indeed different from the nature of the soul, yet is it not alien from the nature of man: for the soul is not made up of body, but yet man is made up of soul and body: and assuredly, whom God frees, He frees the whole man. Whence our Saviour Himself also took upon Him the whole man, having deigned to free in us all that He made. They who hold contrary to this truth, what doth it profit them to restrain lusts? if, that is, they restrain any. What in them can be made clean through Continence, whose such Continence is unclean? and which ought not to be called Continence. Forsooth to hold what they hold is the poison of the devil; but Continence is the gift of God. But as not every one who suffers any thing, or with the greatest endurance suffers any pain whatever, possesses that virtue, which in like manner is the gift of God, and is called Patience; for many endure many torments, in order not to betray either such as are wickedly privy with them in their crimes, or themselves; many in order to satiate glowing lusts, and to obtain, or not to abandon those things, whereunto they are bound by chain of evil love; many on behalf of different and destructive errors, whereby they are strongly held: of all of whom far be it from us to say that they have true patience: thus not every one, who contains in any thing, or who marvellously retrains even the very lusts of the flesh, or mind, is to be said to possess that continence, of the profit and beauty of which we are treating. For certain, what may seem marvellous to say, through incontinence contain themselves: as if a woman were to contain herself from her husband, because she hath sworn this to an adulterer. Certain through injustice, as if spouse yield not to spouse the due of sexual intercourse, because he or she is already able to overcome such appetite of the body. Also certain contain deceived by false faith, and hoping what is vain, and following after what is vain: among whom are all heretics, and whosoever under the name of religion are deceived by any error: whose continence would be true, if their faith also were true: but, whereas that is not to be called faith, on this account, because it is false; without doubt that also is unworthy the name of continence. For what? are we prepared to call continence, which we must truly say is the gift of God, sin? Far be from our hearts so hateful madness. But the blessed Apostle saith "Every thing that is not of faith is sin." What therefore hath not faith, is not to be called continence.

V. Let us bless the Lord.
R. Thanks be to God.

Daily Office for Tuesday of the Fourth Week of Lent, Year Two

2004-03-23T05:04:00.000-08:00

Daily Office for Monday of the Fourth Week of Lent, Year Two

2004-03-18T20:57:00.000-08:00

(All page numbers refer to The Book of Divine Worship.)

NB: It should be known that what follows is one form that this office can take. To discover the variety of possibilities, consult The Book of Divine Worship, pg 24-5, and pg 94-5, noting also that for each antiphon or collect given here others may lawfully be used according to the norms.

Readings, (pg. 45): Genesis 49:1-28, 1 Corinthians 10:14-11:1, Mark 7:24-37

March 22nd

Morning Prayer: Rite 1

For prayer in common:
Antiphon of Lent, pg. 96
Penitential Rite, pg 100

For private and common prayer:
Invitatory, pg 101
Antiphon for Lent, pg 102 (said before the psalm, after each verse of the psalm, and before and after the Glory Be)
Jubilate, pg 105 followed by Glory Be
The Psalter: pg 714-716 (Psalms 107), Glory Be following each psalm
The Lessons, pg 107
A reading, Genesis 49:1-28
Following the reading, canticle 4 is said, pg 111
A reading from the Fathers of the Church, see below
The Apostles’ Creed, pg 114
The Prayers: pg, 115, the Our Father followed by the Suffrages A
The Collects: Collect for Peace, pg 117; Collect for the Fourth Week of Lent, pg 230
The Prayer of Mission, pg 118
Free Intercessions
The General Thanksgiving, pg 119
Conclusion, pg 120

Noonday Prayer, pg 150-154
For the Psalms, the Psalms proper to the day from the Daily Lectionary, given here, may be used. This makes for a longer noonday order, but preserves the unity of what is prescribed by the Lectionary.
Psalm 89 (pg 691-693)

Evening Prayer: Rite 1

It is fitting that Evening Prayer be said in an appropriate place, whether at a home or in a church, with a candle lit, a crucifix, and images of saints (Catechism of the Catholic Church, 2691).

For prayer in common:
Select Sentence of Scripture, pg 155
Penitential Rite, pg 156

For private or common prayer:
Invitatory: pg 157
The Psalter: pg 717-719 (Psalms 108-109), Glory Be following each psalm
The Lessons, pg 158
First Reading, Romans 8:11-25
Following the first reading, canticle 2 is said, pg 110
Second Reading, John 6:27-40
Following the second reading, canticle 3 is said, pg 159
The Prayers: pg 161, the Our Father followed by Suffrages B, pg 116
The Collects: Collect for the Fourth Week of Lent, pg 230
The Prayer of Mission, 164
Free Intercessions
The General Thanksgiving, pg 165
A prayer of St. John Chrysostom, pg 165
Conclusion, pg 166

Questions, comments? Email me.

A reading from the Fathers of the Church
These selections are taken largely from New Advent and Wisdom! Readings from the Fathers of the Church. I will sometimes use other sources as well.

From a treatise on continence by St. Augustine, bishop, doctor of the Church
(De Continentia, 19-22)

19. For the flesh lusts after nothing save through the soul, but the flesh is said to lust against the spirit, when the soul with fleshly lust wrestles against the spirit. This whole are we: and the flesh itself, which on the departure of the soul dies, the lowest part of us is not put away as what we are to flee from, but is laid aside as what we are to receive again, and, after having received it, never again to leave. But "there is sown an animal body, there shall rise again a spiritual body." Then from that time the flesh will not lust after any thing against the spirit, when as itself also shall be called spiritual, forasmuch as not only without any opposition, but also without any need of bodily aliment, it shall be for ever made subject unto the spirit, to be quickened by Christ. Therefore these two things, which are now opposed the one to the other within us, since we exist in both, let us pray and endeavor that they may agree. For we ought not to think the one of them an enemy, but the fault, whereby the flesh lusteth against the spirit: and this, when healed, will itself cease to exist, and either substance will be safe, and no strife between either. Let us hear the Apostle; "I know," saith he, "that there dwelleth not in me, that is, in my flesh, any good." This certainly he saith; that the fault of the flesh, in a good thing, is not good; and, when this shall have ceased to exist, it will be flesh, but it will not be now corrupted or faulty flesh. And yet that this pertains to our nature the same teacher shows, by saying, first, "I know that there dwelleth not in me," in order to expound which, he added, "that is, in my flesh, any good." Therefore he saith that his flesh is himself. It is not then itself that is our enemy: and when its faults are resisted, itself is loved, because itself is cared for; "For no one ever hated his own flesh," as the Apostle himself saith. And in another place he saith, "So then I myself with the mind serve the Law of God, but with the flesh the Law of sin." Let them hear that have ears. "So then I myself;" I with the mind, I with the flesh, but "with the mind I serve the Law of God, but with the flesh the law of sin." How "with the flesh the law of sin?" was it at all by consenting unto fleshly lust? Far be it! but by having there motions of desires which he would not have, and yet had. But, by not consenting to them, with the mind he served the Law of God, and kept his members from becoming weapons of sins.

20. There are therefore in us evil desires, by consenting not unto which we live not ill: there are in us lusts of sins, by obeying not which we perfect not evil, but by having them do not as yet perfect good. The Apostle shows both, that neither is good here perfected, where evil is so lusted after, nor evil here perfected, whereas such lust is not obeyed. The one forsooth he shows, where he says, "To will is present with me, but to perfect good is not;" the other, where he says, "Walk in the Spirit, and perfect not the lusts of the flesh." For neither in the former place doth he say that to do good is not with him, but "to perfect," nor here doth he say, Have not "lusts of the flesh," but "perfect not." Therefore there take place in us evil lusts, when that pleases which is not lawful; but they are not perfected, when evil lusts are restrained by the mind serving the Law of God. And good takes place, when that, which wrongly pleases, takes not place through the good delight prevailing. But the perfection of good is not fulfilled, so long as by the flesh serving the law of sin, evil lust entices, and, although it be restrained, is yet moved. For there would be no need for it to be restrained, were it not moved. There will be at some time also the perfection of good, when the destruction of evil: the one will be highest, the other will be no more. And if we think that this is to be hoped for in this mortal state, we are deceived. For it shall be then, when death shall not be; and it shall be there, where shall be life eternal. For in that world, and in that kingdom, there shall be highest good, no evil: when there shall be, and where there shall be, highest love of wisdom, no labor of continence. Therefore the flesh is not evil, if it be void of evil, that is, of fault, whereby man was rendered faulty, not made ill, but himself making. For on either part, that is, both soul and body, being made good by the good God, himself made the evil, whereby he was made evil. From the guilt of which evil being already also set free through forgiveness, that he may not think what he hath done to be light, he yet wars with his own fault through continence. But far be it that there be any faults in such as reign in that peace which shall be hereafter; since in this state of war there are lessened daily in such as make progress, not sins only, but the very lusts also, with which, by not consenting, we strive, and by consenting unto which we sin.

21. That, therefore, the flesh lusteth against the Spirit, that there dwelleth not in our flesh good, that the law in our members is opposed to the law of the mind, is not a mingling of two natures caused of contrary principles, but a division of one against itself caused through desert of sin. We were not so in Adam, before that nature, having listened to and followed its deceiver, had despised and offended its Creator: that is, not the former life of man created, but the latter punishment of man condemned. From which condemnation when set free by Grace, through Jesus Christ, being free they contend with their punishment, having received not as yet full salvation, but already a pledge of salvation: but when not set free, they are both guilty by reason of sins, and involved in punishments. But after this life for the guilty there will remain for ever punishment for their crime: for the free there will no more remain for ever either crime or punishment: but the good substances, spirit and flesh, will continue for ever, which God, Who is good, and incapable of change, created good although capable of change. But they will continue having been changed for the better, never from this time to be changed for the worse: all evil being utterly destroyed, both what man hath unjustly done, and what he hath justly suffered. And, these two kinds of evil perishing utterly, whereof the one is of iniquity going before, the other of unhappiness following after, the will of man will be upright without any depravity. There it will be clear and plain to all, what now many of the faithful believe, few understand, that evil is not a substance: but that, as a wound in a body, so in a substance, which hath made itself faulty, it hath begun to exist, when the disease hath commenced, and ceaseth to exist in it, when the healing hath been perfected. Therefore, all evil having arisen from us, and having been destroyed in us, our good also having been increased and perfected unto the height of most happy incorruption and immortality, of what kind shall either of our substances be? forasmuch as now, in this corruption and mortality, when as yet "the corruptible body weigheth down the soul;" and, what the Apostle saith, "the body is dead by reason of sin;" yet the same himself beareth such witness unto our flesh, that is, to our lowest and earthly part, as to say, what I made mention of a little above, "No one ever hated his own flesh." And to add straightway, "but nourisheth and cherisheth it, as also Christ the Church."

22. I say not, therefore, with what error, but with what utter madness, do the Manichees attribute our flesh to some, I know not what, fabled "race of darkness," which they will have hath had its own nature without any beginning ever evil: whereas the true teacher exhorts men to love their own wives by the pattern of their own flesh, and exhorts them unto this very thing by the pattern also of Christ and the Church. Lastly, we must call to mind the whole place itself of the Epistle of the Apostle, relating greatly unto the matter in hand. "Husbands," saith he, "love your wives, as Christ also loved the Church, and delivered Himself up for it, that He might sanctify it, cleansing it by the laver of the water in the word: that He might set forth unto Himself a glorious Church, not having spot, or wrinkle, or any such thing, but that it may be holy and unspotted. So," saith he, "husbands also ought to love their own wives, as their own bodies. Whoso loveth his own wife, loveth himself." Then he added, what we have already made mention of, "For no man ever hated his own flesh, but nourisheth it, and cherisheth it; as also Christ the Church." What saith the madness of most impure impiety in answer to these things? What say ye in answer to these things, ye Manichees; ye who wish to bring in upon us, as if out of the Epistles of the Apostles, two natures without beginning, one of good, the other of evil: and will not listen to the Epistles of the Apostles, that they may correct you from that sacrilegious perverseness? As ye read, "The flesh lusteth against the spirit," and, "There dwelleth not in my flesh any good;" so read ye, "No one ever hated his own flesh, but nourisheth and cherisheth it, as also Christ the Church." As ye read, "I see another law in my members, opposed to the law of my mind;" so read ye, "As Christ loved the Church, so also ought men to love their own wives, as their own bodies." Be not ye crafty in the former witnesses of Holy Scripture, and deaf in this latter, and ye shall be correct in both. For, if ye receive the latter as right is, ye will endeavor to understand the former also as truth is.

V. Let us bless the Lord.
R. Thanks be to God.

Daily Office for Sunday of the Fourth Week of Lent, Year Two

2004-03-18T20:48:00.000-08:00

(All page numbers refer to The Book of Divine Worship.)

NB: It should be known that what follows is one form that this office can take. To discover the variety of possibilities, consult The Book of Divine Worship, pg 24-5, and pg 94-5, noting also that for each antiphon or collect given here others may lawfully be used according to the norms.

Readings, (pg. 45): Genesis 48:8-22, Romans 8:11-25, John 6:27-40

March 21st

Morning Prayer: Rite 1

For prayer in common:
Antiphon of Lent, pg. 96
Penitential Rite, pg 100

For private and common prayer:
Invitatory, pg 101
Antiphon for Lent, pg 102 (said before the psalm, after each verse of the psalm, and before and after the Glory Be)
Jubilate, pg 105 followed by Glory Be
The Psalter: pg 709-711 (Psalms 105), Glory Be following each psalm
The Lessons, pg 107
A reading, Genesis 48:8-22
Following the reading, canticle 4 is said, pg 111
A reading from the Fathers of the Church, see below
The Apostles’ Creed, pg 114
The Prayers: pg, 115, the Our Father followed by the Suffrages A
The Collects: Collect for Sundays, pg 116; Collect for the Fourth Week of Lent, pg 230
The Prayer of Mission, pg 118
Free Intercessions
The General Thanksgiving, pg 119
Conclusion, pg 120

Noonday Prayer, pg 150-154
For the Psalms, the Psalms proper to the day from the Daily Lectionary, given here, may be used. This makes for a longer noonday order, but preserves the unity of what is prescribed by the Lectionary.
Psalm 66 (pg 662-663), Psalm 67 (pg 663), Psalm 29 (pg 629), Psalm 46 (pg 644-645)

Evening Prayer: Rite 1

It is fitting that Evening Prayer be said in an appropriate place, whether at a home or in a church, with a candle lit, a crucifix, and images of saints (Catechism of the Catholic Church, 2691).

For prayer in common:
Select Sentence of Scripture, pg 155
Penitential Rite, pg 156

For private or common prayer:
Invitatory: pg 157
The Psalter: pg 711-714 (Psalms 106), Glory Be following each psalm
The Lessons, pg 158
First Reading, Romans 8:11-25
Following the first reading, canticle 1 is said, pg 108-109
Second Reading, John 6:27-40
Following the second reading, canticle 3 is said, pg 159
The Prayers: pg 161, the Our Father followed by Suffrages B, pg 116
The Collects: Collect for Sunday, pg 163; Collect for the Fourth Week of Lent, pg 230
The Prayer of Mission, 164
Free Intercessions
The General Thanksgiving, pg 165
A prayer of St. John Chrysostom, pg 165
Conclusion, pg 166

Questions, comments? Email me.

A reading from the Fathers of the Church
These selections are taken largely from New Advent and Wisdom! Readings from the Fathers of the Church. I will sometimes use other sources as well.

From a treatise on continence by St. Augustine, bishop, doctor of the Church
(De Continentia, 15-18)

15. And there are also they who in excuse of their sins so accuse God, as to say that sins are pleasing to Him. For, if they were displeasing, say they, surely by His most Almighty power He would by no means suffer them to take place. As though indeed God suffered sins to be unpunished, even in the case of those whom by remission of sins He frees from eternal punishment! No one forsooth receives pardon of more grievous punishment due, unless he hath suffered some punishment, be it what it may, although far less than what was due: and the fullness of mercy is so conveyed, as that the justice also of discipline is not abandoned. For also sin, which seems unavenged, hath its own attendant punishment, so that there is no one but by reason of what he hath done either suffers pain from bitterness, or suffers not through blindness. As therefore you say, Why doth He permit those things, if they are displeasing? so I say, Why doth He punish them, if they are pleasing? And thus, as I confess that those things would not take place at all, unless they were permitted by the Almighty, so confess thou that what are punished by the Just One ought not to be done; in order that, by not doing what He punishes, we may deserve to learn of Him, why He permits to exist what He punishes. For, as it is written, " solid food is for the perfect," wherein they who have made good progress already understand, that it pertained rather unto the Almighty power of God, to allow the existence of evils coming from the free choice of the will So great forsooth is His Almighty goodness, as that even of evil He can make good, either by pardoning, or by healing, or by fitting and turning unto the profit of the pious, or even by most justly taking vengeance. For all these are good, and most worthy a good and Almighty God: and yet they are not made save of evils. What therefore better, what more Almighty, than He, Who, whereas He maketh no evil, even of evils maketh well? They who have done ill cry unto Him, "Forgive us our debts;" He hears, He pardons. Their own evils have hurt the sinners; He helps and heals their sicknesses. The enemies of His people rage; of their rage He makes martyrs. Lastly, also, He condemns those, whom He judges worthy of condemnation; although they suffer their own evils, yet He doeth what is good. For what is just cannot but be good, and assuredly as sin is unjust, so the punishment of sin is just.

16. But God wanted not power to make man such as that he should not be able to sin: but He chose rather to make him such, as that it should lie in his power to sin, if he would; not to sin, if he would not; forbidding the one, enjoining the other; that it might be to him first a good desert not to sin, and after a just reward not to be able to sin. For such also at the last will He makes His Saints, as to be without all power to sin. Such forsooth even now hath He His angels, whom in Him we so love, as to have no fear for any of them, lest by sinning he become a devil. And this we presume not of any just man in this mortal life. But we trust that all will be such in that immortal life. For Almighty God Who worketh good even of our evils, what good will He give, when He shall have set us free from all evils? Much may be said more fully and more subtilely on the good use of evil; but this is not what we have undertaken in our present discourse, and we must avoid in it excess of length.

17. Now therefore let us return to that, wherefore we have said what we have. We have need of Continence, and we know it to be a divine gift, that our heart fall not away unto evil words, to make excuses in sins. But what sin is there but that we have need of Continence, to restrain it from being committed, since it is this very Continence which, in case it have been committed, restrains it from being defended by wicked pride? Universally therefore we have need of Continence, in order to turn away from evil. But to do good seems to pertain to another virtue, that is, to righteousness. This the sacred Psalm admonishes us, where we read, "Turn away from evil, and do good." But with what end we do this, it adds bye and bye, saying, "Seek peace, and ensue it." For we shall then have perfect peace, when, our nature cleaving inseparably to its Creator, we shall have nothing of ourselves opposed to ourselves. This our Saviour also Himself would have us to understand, so far as seems to me when He said, "Let your loins be girt, and your lamps burning." What is it, to gird the loins? To restrain lusts, which is the work of continence. But to have lamps burning is to shine and glow with good works, which is the work of righteousness. Nor was He here silent with what end we do these things, adding and saying, "And you like unto men waiting for their Lord, when He cometh from the marriage." But, when He shall have come, He will reward us, who have kept ourselves from those things which lust, and have done those things which charity hath bidden us: that we may reign in His perfect and eternal peace, without any strife of evil, and with the highest delight of good.

18. All we therefore, who believe in the Living and True God, Whose Nature, being in the highest sense good and incapable of change, neither doth any evil, nor suffers any evil, from Whom is every good, even that which admits of decrease, and Who admits not at all of decrease in His own Good, Which is Himself, when we hear the Apostle saying, "Walk in the Spirit, and perform ye not the lusts of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh: For these are opposed one to another, that ye do not what ye would." Far be it from us to believe, what the madness of the Manichees believes, that there are here shown two natures or principles contrary one to another at strife, the one nature of good, the other of evil. Altogether these two are both good; both the Spirit is a good, and the flesh a good: and man, who is composed of both, one ruling, the other obeying, is assuredly a good, but a good capable of change, which yet could not be made save by a Good incapable of change, by Whom was created every good, whether small or great; but how small soever, yet made by What is Great; and how great soever, yet no way to be compared with the greatness of the Maker. But in this nature of man, that is good, and well formed and ordered by One That is Good, there is now war, since there is not yet health. Let the sickness be healed, there is peace. But that sickness fault hath deserved, not nature hath had. And this fault indeed through the layer of regeneration the grace of God hath already remitted unto the faithful; but under the hands of the same Physician nature as yet striveth with its sickness. But in such a conflict victory will be entire soundness; and that, soundness not for a time, but for ever: wherein not only this sickness is to come to an end, but also none to arise after it. Wherefore the just man addresseth his soul and saith, "Bless the Lord, O my soul, and forget not all His returns: Who becometh propitious to all thy iniquities, Who healeth all thy sicknesses." He becometh propitious to our iniquities, when He pardons sins: He heals sicknesses when He restrains evil desires. He becometh propitious unto iniquities by the grant of forgiveness: He heals sicknesses, by the grant of continence. The one was done in Baptism to persons confessing; the other is done in the strife to persons contending; wherein through His help we are to overcome our disease. Even now the one is done, when we are heard, saying, "Forgive us our debts;" but the other, when we are heard, saying, "Lead us not into temptation. For every one is tempted," saith the Apostle James, "being drawn away and enticed by his own lust." And against this fault there is sought the help of medicine from Him, Who can heal all such sicknesses, not by the removal of a nature that is alien from us, but in the renewal of our own nature. Whence also the above-mentioned Apostle saith not, "Every one is tempted" by lust, but added, "by his own:" that he who hears this may understand, how he ought to cry, "I said, Lord, have mercy upon me, heal my soul, for I have sinned against Thee." For it would not have needed healing, had it not corrupted itself by sinning, so that its own flesh should lust against it, that is, itself should be opposed to itself, on that side, wherein in the flesh it was made sick.

V. Let us bless the Lord.
R. Thanks be to God.

Anglican-Use FAQ

2004-03-14T15:59:00.000-08:00

What is the Anglican-Use Catholic Liturgy?

Basically, the Anglican-Use Catholic Liturgy is the liturgy of worship used by certain communities of former Episcopalians who converted to the Roman Catholic Church. The Use may be celebrated by other Catholic communities with the approval of the local bishop, but at this point, it is largely confined to the Episcopalian communities that have converted. If you are interested in the specifics of the Pastoral Provision of 1980, here is the founding document, and here is a history of the development of it.

Why should the Episcopalian converts have their own liturgy?

They were given permission by the Holy Father to maintain some of their liturgical traditions. This represents what we might call the original English liturgy, and it has been celebrated in the Anglican communion for five hundred years. Because of its beauty and its age and its reverence, this liturgy may now be celebrated by the priests of the Catholic Church. Given that during the Reformation Apostolic Succession was broken in the English church and all Anglican orders are therefore invalid, this liturgy is at long last being celebrated as it should always have been.

Can ordinary Catholic attend Anglican-Use churches?

Absolutely. Because of its uniqueness, all English-speaking Catholics are encouraged to attend an Anglican-Use Catholic Church. If nothing else, you may hear mass said in Elizabethan English. “Therefore, with angels and archangels, and all the company of heaven, we laud and magnify Thy glorious Name, evermore praising thee and saying…” (That’s just a taste of the language.) If you are looking for a parish, see the list on the right hand side of this page. If you should wish to have this liturgy celebrated in your diocese, please speak with your parish priest and your bishop.

Why is it called “Anglican-Use”?

Before the Protestant Reformation, there were eighteen Uses of the Roman Rite being celebrated in England alone. There was a Gloucester Use, a Salisbury Use, and so on; these Uses differed from one another in various ways, though they were all valid liturgies for the celebration of holy mass. This regional diversity was ended at the Council of Trent and the advent of the Tridentine Mass. Because this liturgy is the liturgy proper to former Anglicans who have become Catholics, it is given the name “Anglican”, and because it is essentially a different Use of the Roman Rite in English, just as Gloucester and Salisbury in the years before the Reformation, it is called a “Use.”

Can I read the Order of Mass online?

Yes. It is available through Our Lady of the Atonement Catholic Church. Go here.

If I can’t get to an Anglican-Use parish, is there some other way I can experience this liturgy?

Yes. In March of 2004 a special DVD will be released giving an in-depth treatment of this liturgy, and it will include lots of video footage. The DVD will be available here soon.

What is the future of this Use? Will only Episcopalians converts celebrate in this way?

Let me warn you that now you are asking a question that no one knows the answer to. I will tell you what I hope will happen, but my hopes may have nothing to do with what happens. I hope that this Use spreads to more and more dioceses, not only because it is a tremendous opportunity to bring Episcopalians and Anglicans into the Church, but also because I just like it a lot more than that standard English liturgy in the United States. I don’t want to detract from the Roman Ritual in English, but to my mind, the way of worship and the language of this Use are second to none. It also seem to me that this Use tends toward a more contemplative experience of the mass as well as more reverential treatment of the sacraments. That is all strictly my opinion. I have read the relevant documents on the founding of this liturgy, and I know that some of what I have said goes beyond the original intent of those documents. Still, it seems to me that we have been given a tremendous grace in this very old and very beautiful liturgy, and I only hope that it does not remain on the margins. If all indicators are right, it will certainly not.

Questions, comments? Email me.

Daily Office for Saturday of the Third Week of Lent, Year Two

2004-03-14T15:24:00.000-08:00

(All page numbers refer to The Book of Divine Worship.)

NB: It should be known that what follows is one form that this office can take. To discover the variety of possibilities, consult The Book of Divine Worship, pg 24-5, and pg 94-5, noting also that for each antiphon or collect given here others may lawfully be used according to the norms.

Readings, (pg. 45): Genesis 47:27-48:7, 1 Corinthians 10:1-13, Mark 7:1-23

March 20th, Cuthbert, bishop

Morning Prayer: Rite 1

For prayer in common:
Antiphon of Lent, pg. 96
Penitential Rite, pg 100

For private and common prayer:
Invitatory, pg 101
Antiphon for Lent, pg 102 (said before the psalm, after each verse of the psalm, and before and after the Glory Be)
Jubilate, pg 105 followed by Glory Be
The Psalter: pg 703-706 (Psalms 102-103), Glory Be following each psalm
The Lessons, pg 107
A reading, Genesis 47:27-48:7
Following the reading, canticle 4 is said, pg 111
A reading from the Fathers of the Church, see below
The Apostles’ Creed, pg 114
The Prayers: pg, 115, the Our Father followed by the Suffrages A
The Collects: Collect for Saturday, pg 117; Collect for the Third Week of Lent, pg 229
The Prayer of Mission, pg 118
Free Intercessions
The General Thanksgiving, pg 119
Conclusion, pg 120

Noonday Prayer, pg 150-154
For the Psalms, the Psalms proper to the day from the Daily Lectionary, given here, may be used. This makes for a longer noonday order, but preserves the unity of what is prescribed by the Lectionary.
Psalm 87 (pg 689), Psalm 90 (pg 694-695), Psalm 136 (pg 745-746)

Evening Prayer: Rite 1

It is fitting that Evening Prayer be said in an appropriate place, whether at a home or in a church, with a candle lit, a crucifix, and images of saints (Catechism of the Catholic Church, 2691).

For prayer in common:
Select Sentence of Scripture, pg 155
Penitential Rite, pg 156

For private or common prayer:
Invitatory: pg 157
The Psalter: pg 706-708 (Psalms 104), Glory Be following each psalm
The Lessons, pg 158
First Reading, 1 Corinthians 10:1-13
Following the first reading, canticle 7 is said, pg 113
Second Reading, Mark 7:1-23
Following the second reading, canticle 3 is said, pg 159
The Prayers: pg 161, the Our Father followed by Suffrages B, pg 116
The Collects: Collect for Saturday, pg 163; Collect for the Third Week of Lent, pg 229
The Prayer of Mission, 164
Free Intercessions
The General Thanksgiving, pg 165
A prayer of St. John Chrysostom, pg 165
Conclusion, pg 166

Questions, comments? Email me.

A reading from the Fathers of the Church
These selections are taken largely from New Advent and Wisdom! Readings from the Fathers of the Church. I will sometimes use other sources as well.

From a treatise on continence by St. Augustine, bishop, doctor of the Church
(De Continentia, 10-14)

10. But in order that we fall not away from Continence, we ought to watch specially against those snares of the suggestions of the devil, that we presume not of our own strength. For, "Cursed is every one that setteth his hope in man." And who is he, but man? We cannot therefore truly say that he setteth not his hope in man, who setteth it in himself. For this also, to "live after man," what is it but to "live after the flesh?" Whoso therefore is tempted by such a suggestion, let him hear, and, if he have any Christian feeling, let him tremble. Let him hear, I say, "If ye shall live after the flesh, ye shall die."

11. But some one will say to me that it is one thing to live after man, another thing to live after the flesh; because man forsooth is a rational creature, and there is in him a rational soul, whereby he differs from the beast: but the flesh is the lowest and earthly part of man, and thus to live after it is faulty: and for this reason, he who lives after man, assuredly lives not after the flesh, but rather after that part of man, whereby he is man, that is, after the spirit of the mind whereby he excels the beasts. But this discussion is perhaps of some force in the schools of philosophers: but we, in order to understand the Apostle of Christ, ought to observe in what manner the Christian books are used to speak; at any rate it is the belief of all of us, to whom to live is Christ, that Man was taken unto Himself by the Word of God, not surely without a rational soul, as certain heretics will have it; and yet we read, "The Word was made flesh." What is to be here understood by "flesh," but Man? "And all flesh shall see the salvation of God." What can be understood, but all men? "Unto Thee shall all flesh come." What is it, but all men? "Thou hast given unto Him power over all flesh." What is it, but all men? "Of the works of the Law shall no flesh be justified." What is it, but no man shall be justified? And this the same Apostle in another place confessing more plainly saith, "Man shall not be justified of the works of the Law." The Corinthians also he rebukes, saying, "Are ye not carnal, and walk after man?" After he had called them carnal, he saith not, ye walk after the flesh, but after man, forasmuch as by this also what would he have understood, but after the flesh? For surely if to walk, that is, to live, after the flesh deserved blame, but after man deserved praise, he would not say by way of rebuke, "ye walk after man." Let man recognize the reproach; let him change his purpose, let him shun destruction. Hear thou man: walk not thou after man, but after Him Who made man. Fall not thou away from Him Who made thee, even unto thyself. For a man said, who yet lived not after man, "Not that we are sufficient to think any thing from ourselves, as though of ourselves: but our sufficiency is of God." Consider if he lived after man, who spake these things with truth. Therefore the Apostle, admonishing man not to live after man, restores man to God. But whoso liveth not after man, but after God, assuredly liveth not even after himself, because himself also is a man. But he is therefore said also to live after the flesh, when he so lives; because also when the flesh alone hath been named, man is understood, as we have already shown: just as when the soul alone hath been named, man is understood: whence it is said, "Let every soul be subject unto the higher powers," that is, every man; and, "Seventy-five souls went down into Egypt with Jacob," that is, seventy-five men.

Therefore live thou not after thyself, O man: thou hadst thence perished, but thou wast sought. Live not then, I say, after thyself, O man; thou hadst thence perished, but thou wast found. Accuse not thou the nature of the flesh, when you hear it said, "If ye shall live after the flesh, ye shall die." For thus could it be said, and most truly could it, If ye shall live after yourselves ye shall die. For the devil hath not flesh, and yet, because he would live after himself, "he abode not in the, truth." What wonder therefore, if, living after himself, "when he speaketh a lie, he speaketh of his own," which the Truth spake truly of him.

12. When, therefore, you hear it said, "Sin shall not reign over you;" have not thou confidence of thyself, that sin reign not over thee, but of Him, unto Whom a certain Saint saith in prayer, "Direct my paths after Thy Word, and let no iniquity have dominion over me." For lest haply, after that we had heard, "sin shall not reign over you," we should lift up ourselves, and lay this to our own strength, straightway the Apostle saw this, and added, "For ye are not under the Law, but under Grace." Therefore, Grace causeth that sin reign not over you. Do not thou, therefore, have confidence of thyself, lest it thence reign much more over thee. And, when we hear it said, "If by the Spirit ye shall mortify the deeds of the flesh, ye shall live," let us not lay this so great good unto our own spirit, as though of itself it can do this. For, in order that we should not entertain that carnal sense, the spirit being dead rather than that which putteth others to death, straightway he added, "For as many as are led by the Spirit of God, these are sons of God." Therefore that by our spirit we may mortify the works of the flesh, we are led by the Spirit of God, Who gives Continence, whereby to curb, tame, overcome lust.

13. In this so great conflict, wherein man under Grace lives, and when, being aided, he fights well, rejoices in the Lord with trembling, there yet are not wanting even to valiant warriors, and mortifiers however unconquered of the works of the flesh, some wounds of sins, for the healing of which they may say daily, "Forgive us our debts:" against the same vices, and against the devil the prince and king of vices, striving with much greater watchfulness and keenness by the very prayer, that his deadly suggestions avail not aught, whereby he further urges the sinner to excuse rather than accuse his own sins; and thus those wounds not only be not healed, but also, although they were not deadly, yet may be pressed home to grievous and fatal harm. And here therefore there is need of a more cautious Continence, whereby to restrain the proud appetite of man; whereby he is selfpleased, and unwilling to be found worthy of blame, and disdains, when he sins, to be convicted that he himself has sinned; not with healthful humility taking upon him to accuse himself, but rather with fatal arrogance seeking to find an excuse. In order to restrain this pride, he, whose words I have already set down above, and, as I could, commended, sought Continence from the Lord. For, after that he had said, "Set, O Lord, a watch to my mouth, and a door of Continence around my lips. Make not my heart to fall aside unto evil words;" explaining more clearly whereof he spake this, he saith, "to make excuses in sins." For what more evil than these words, whereby the evil man denies that he is evil, although convicted of an evil work, which he cannot deny. And since he cannot hide the deed, or say that it is well done, and still sees that it is clear that it was done by him, he seeks to refer to another what he hath done, as though he could remove thence what he hath deserved. Being unwilling that himself be guilty, he rather adds to his guilt, and by excusing, not accusing, his own sins, he knows not that he is putting from him, not punishment, but pardon. For before human judges, forasmuch as they may be deceived, it seems to profit somewhat for the time, to cleanse as it were what hath been done amiss by any deceit whatever; but before God, Who cannot be deceived, we are to use, not a deceitful defense, but a true confession of sins.

14. And some indeed, who are used to excuse their own sins, complain that they are driven to sin by fate, as though the stars had decreed this, and heaven had first sinned by decreeing such, in order that man should after sin by committing such, and thus had rather impute their sin to fortune: who think that all things are driven to and fro by chance accidents, and yet contend that this their wisdom and assertion is not of chance rashness, but of ascertained reason. What madness then is it, to lay to reason their discussions, and to make their actions subject to accidents! Others refer to the devil the whole of what they do ill: and will not have even a share with him, whereas they may suspect whether he by hidden suggestions hath persuaded them to evil, and on the other hand cannot doubt that they have consented to those suggestions, from whatever source they have come. There are also they who extend their defense of self unto an accusation of God, wretched by the divine judgment, but blasphemers by their own madness. For against Him they bring in from a contrary principle a substance of evil rebelling, which He could not have resisted, had He not blended with that same that was rebelling a portion of His own Substance and Nature, for it to contaminate and corrupt; and they say that they then sin when the nature of evil prevails over the nature of God. This is that most unclean madness of the Manichaeans, whose devilish devices the undoubted truth most easily overthrows; which confesses that the nature of God is incapable of contamination and corruption. But what wicked contamination and corruption do they not deserve to have believed of them, by whom God, Who is good in the very highest degree, and in a way that admits not of comparison, is believed to be capable of contamination and corruption?

V. Let us bless the Lord.
R. Thanks be to God.

Daily Office for Friday of the Third Week of Lent, Year Two

2004-03-14T14:41:00.000-08:00

(All page numbers refer to The Book of Divine Worship.)

NB: It should be known that what follows is one form that this office can take. To discover the variety of possibilities, consult The Book of Divine Worship, pg 24-5, and pg 94-5, noting also that for each antiphon or collect given here others may lawfully be used according to the norms.

Readings, (pg. 45): Genesis 47:1-26, 1 Corinthians 9:16-27, Mark 6:47-56

March 19th, Joseph, Spouse of the Blessed Virgin Mary
Solemnity

Morning Prayer: Rite 1

For prayer in common:
Antiphon of Lent, pg. 96
Penitential Rite, pg 100

For private and common prayer:
Invitatory, pg 101
Antiphon for Lent, pg 102 (said before the psalm, after each verse of the psalm, and before and after the Glory Be)
Jubilate, pg 105 followed by Glory Be
The Psalter: pg 699-701 (Psalms 95-97), Glory Be following each psalm
The Lessons, pg 107
A reading, Genesis 47:1-26
Following the reading, canticle 4 is said, pg 111
A reading from the Fathers of the Church, see below
The Apostles’ Creed, pg 114
The Prayers: pg, 115, the Our Father followed by the Suffrages A
The Collects: Collect for the Feast of St. Joseph, pg 440; Collect for the Third Week of Lent, pg 229
The Prayer of Mission, pg 118
Free Intercessions
The General Thanksgiving, pg 119
Conclusion, pg 120

Noonday Prayer, pg 150-154
For the Psalms, the Psalms proper to the day from the Daily Lectionary, given here, may be used. This makes for a longer noonday order, but preserves the unity of what is prescribed by the Lectionary.
Psalm 88 (pg 689-690), Psalm 91 (pg 695-696), Psalm 92 (pg 696-697)

Evening Prayer: Rite 1

It is fitting that Evening Prayer be said in an appropriate place, whether at a home or in a church, with a candle lit, a crucifix, and images of saints (Catechism of the Catholic Church, 2691).

For prayer in common:
Select Sentence of Scripture, pg 155
Penitential Rite, pg 156

For private or common prayer:
Invitatory: pg 157
The Psalter: pg 701-703 (Psalms 98-101), Glory Be following each psalm
The Lessons, pg 158
First Reading, 1 Corinthians 9:16-27
Following the first reading, canticle 19 is said, pg 140
Second Reading, Mark 6:47-56
Following the second reading, canticle 3 is said, pg 159
The Prayers: pg 161, the Our Father followed by Suffrages B, pg 162
The Collects: Collect for the Feast of St. Joseph, pg 440; Collect for the Third Week of Lent, pg 229
The Prayer of Mission, 164
Free Intercessions
The General Thanksgiving, pg 165
A prayer of St. John Chrysostom, pg 165
Conclusion, pg 166

Questions, comments? Email me.

A reading from the Fathers of the Church
These selections are taken largely from New Advent and Wisdom! Readings from the Fathers of the Church. I will sometimes use other sources as well.

From a treatise on continence by St. Augustine, bishop, doctor of the Church
(De Continentia, 5-9)

5. And on this account that, which, the parts that beget being bridled by modesty, is most chiefly and properly to be called Continence, is violated by no transgression, if the higher Continence, concerning which we have been some time speaking, be preserved in the heart. For this reason the Lord, after He had said, "For from the heart go forth evil thoughts," then went on to add what it is that belongs to evil thoughts, "murders, adulteries," and the rest. He spake not of all; but, having named certain by way of instance, He taught that we are to understand others also. Of which there is no one that can take place, unless an evil thought have gone before, whereby that is prepared within which is done without, and going forth out of the mouth of the heart already defiles the man, although, through no power being granted, it be not done without by means of the members of the body. When therefore a door of Continence hath been set in the mouth of the heart, whence go out all that defile the man, if nothing such be permitted to go out thence, there followeth a purity, wherein now the conscience may rejoice; although there be not as yet that perfection, wherein Continence shall not strive with vice. But now, so long as "the flesh lusteth against the spirit, and the spirit against the flesh," it is enough for us not to consent unto the evils which we feel in us. But, when that consent takes place, then there goeth out of the mouth of the heart what defileth the man. But when through Continence consent is withheld, the evil of the lust of the flesh, against which the lust of the spirit fights, is not suffered to harm.

6. But it is one thing to fight well, which now is, when the strife of death is resisted; another thing not to have an adversary, which will then be, when death, "the last enemy," shall be destroyed. For Continence also itself, when it curbs and restrains lusts, at once both seeks the good unto the immortality of which we aim, and rejects the evil with which in this mortality we contend. Of the one it is forsooth the lover and beholder, but of the other both the enemy and witness: both seeking what becomes, and fleeing what misbecomes. Assuredly Continence would not labor in curbing lusts, if we had no wishes contrary to what is becoming, if there were no opposition on the part of evil lust unto our good will. The Apostle cries aloud, "I know," saith he, "that there dwelleth not in me, that is in my flesh, good. For to will lieth near to me, but to accomplish good I find not." For now good can be done, so far as that there be no assent given unto evil lust: but good will be accomplished, when the evil lust itself shall come to an end. And also the same teacher of the Gentiles cries aloud, "I take pleasure together with the law of God after the inner man: but I see another law in my members, warring against the law of my mind."

7. This conflict none experience in themselves, save such as war on the side of the virtues, and war down the vices: nor doth any thing storm the evil of lust, save the good of Continence. But there are, who, being utterly ignorant of the law of God, account not evil lusts among their enemies, and through wretched blindness being slaves to them, over and above think themselves also blessed, by satisfying them rather than taming them. But whoso through the Law have come to know them, ("For through the Law is the knowledge of sin," and, "Lust," saith he, "I knew not, unless the Law should say, Thou shalt not lust after," and yet are overcome by their assault, because they live under the Law, whereby what is good is commanded, but not also given: they live not under Grace, which gives through the Holy Spirit what is commanded through the Law: unto these the Law therefore entered, that in them the offense might abound. The prohibition in creased the lust, and made it unconquered: that there might be transgression also, which without the Law was not, although there was sin, "For where there is not Law, neither is there transgression." Thus the Law, Grace not helping, forbidding sin, became over and above the strength of sin; whence the Apostle saith, "The Law is the strength of sin." Nor is it to be wondered at, that man's weakness even from the good Law added strength to evil, whilst it trusts to fulfill the Law itself of its own strength. Forsooth being ignorant of the righteousness of God, which He gives unto the weak, and wishing to establish his own, of which the weak is void, he was not made subject to the righteousness of God, reprobate and proud. But if the Law, as a schoolmaster, lead unto Grace one made an offender, as though for this purpose more grievously wounded, that he may desire a Physician; against the baneful sweetness, whereby lust prevailed, the Lord gives a sweetness that worketh good, that by it Continence may the more delight, and "our land giveth her fruit," whereby the soldier is fed, who by the help of the Lord wars down sin.

8. Such soldiers the Apostolic trumpet enkindles for battle with that sound, "Therefore let not," saith he, "sin reign in your mortal body to obey its lusts; nor yield your members weapons of unrighteousness unto sin; but yield yourselves unto God, as living in place of dead, and your members weapons of righteousness unto God. For sin shall not rule over you. For ye are not under the law, but under Grace." And in another place, "Therefore," saith he, "brethren, we are debtors, not to the flesh, to live after the flesh. For if ye shall live after the flesh, ye shall die; but if by the Spirit ye shall mortify the deeds of the flesh, ye shall live. For as many as are led by the Spirit of God, these are sons of God." This therefore is the business in hand, so long as this our mortal life under Grace lasts, that sin, that is the lust of sin, (for this he in this place calls by the name of sin,) reign not in this our mortal body. But it is then shown to reign, if obedience be yielded to its desires. There is therefore in us lust of sin, which must not be suffered to reign; there are its desires, which we must not obey, lest obeying it reign over us. Wherefore let not lust usurp our members, but let Continence claim them for herself; that they be weapons of righteousness unto God, that they be not weapons of unrighteousness unto sin; for thus sin shall not rule over us. For we are not under the Law, which indeed commandeth what is good yet giveth it not: but we are under Grace, which, making us to love that which the Law commands, is able to rule over the free.

9. And also, when he exhorts us, that we live not after the flesh, lest we die, but that by the Spirit we mortify the deeds of the flesh, that we may live; surely the trumpet which sounds, shows the war in which we are engaged, and enkindles us to contend keenly, and to do our enemies to death, that we be not done to death by them. But who those enemies are, it hath set forth plainly enough. I For those are they, whom it willed should be done to death by us, that is to say, the works of the flesh. For so it saith, "But if by the Spirit ye shall mortify the deeds of the flesh, ye shall live." And in order that we may know what these are, let us hear the same in like manner writing unto the Galatians, and saying, "But the works of the flesh are manifest, which are, fornications, uncleannesses, luxuries, idolatry, witchcrafts, hatreds, contentions, emulations, wraths, strifes, heresies, envyings, drunkennesses, revellings, and such like; of which I foretell to you, as I have foretold, that they who do such things shall not possess the kingdom of God." For the very war there also was he showing, that he should speak of these, and unto the death-doing of these enemies was he calling up the soldiers of Christ by the same heavenly and spiritual trumpet. For he had said above, "But I say, walk in the Spirit, and perform ye not the lusts of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh. For these are opposed one to the other, that ye do not what ye would. But if ye are led by the Spirit, ye are not under the Law." Therefore being set under Grace, he would have them have that conflict against the works of the flesh. And in order to point out these works of the flesh, he added what I have mentioned above. "But the works of the flesh are manifest, which are, fornications," and the rest, whether what he mentioned, or whether what he admonished were to be understood, chiefly as he added, "and such like."

Lastly, in this battle, against what is in a manner the carnal army leading forth as it were another spiritual line, "But the fruit of the Spirit is," saith he, "charity, joy, peace, long-suffering, kindness, goodness,faith, gentleness,continence; against such there is no law." He saith not "against these," lest they should be thought to be alone: although even were he to say this, we ought to understand all, whatever goods of the same kind we could think of: but he saith, "against such," that is to say, both these and whatsoever are such like. However, in that among the goods of which he made mention, he set Continence in the last place, (concerning which we have now undertaken to treat, and on account of which we have already said much,)he willed that it should in an especial manner cleave to our minds. Forsooth this same is of great avail in this case, wherein the Spirit lusteth against the flesh; forasmuch as in a certain way it crucifies the lusts of the flesh. Whence, after the Apostle had thus spoken, he added straightway, "But they who are Jesus Christ's have crucified their own flesh, with the passions and lusts." This is the acting of Continence: thus the works of the flesh are done to death. But they do to death those, whom falling away from Continence lust draweth into consent to do such works.

V. Let us bless the Lord.
R. Thanks be to God.

Daily Office for Thursday of the Third Week of Lent, Year Two

2004-03-14T14:27:00.000-08:00

(All page numbers refer to The Book of Divine Worship.)

NB: It should be known that what follows is one form that this office can take. To discover the variety of possibilities, consult The Book of Divine Worship, pg 24-5, and pg 94-5, noting also that for each antiphon or collect given here others may lawfully be used according to the norms.

Readings, (pg. 45): Genesis 46:1-7, 28-34, 1 Corinthians 9:1-15, Mark 6:30-46

March 18th, Cyril of Jerusalem, bishop, doctor of the Church

Morning Prayer: Rite 1

For prayer in common:
Antiphon of Lent, pg. 96
Penitential Rite, pg 100

For private and common prayer:
Invitatory, pg 101
Antiphon for Lent, pg 102 (said before the psalm, after each verse of the psalm, and before and after the Glory Be)
Venite (2), pg 104 followed by Glory Be
The Psalter: pg 694-697 (Psalms 90-92), Glory Be following each psalm
The Lessons, pg 107
A reading, Genesis 46:1-7, 28-34
Following the reading, canticle 4 is said, pg 111
A reading from the Fathers of the Church, see below
The Apostles’ Creed, pg 114
The Prayers: pg, 115, the Our Father followed by the Suffrages A
The Collects: Collect for a theologian, pg 473; Collect for the Third Week of Lent, pg 229
The Prayer of Mission, pg 118
Free Intercessions
The General Thanksgiving, pg 119
Conclusion, pg 120

Noonday Prayer, pg 150-154
For the Psalms, the Psalms proper to the day from the Daily Lectionary, given here, may be used. This makes for a longer noonday order, but preserves the unity of what is prescribed by the Lectionary.
Psalm 42 (pg 640-641), Psalm 43 (pg 641), Psalm 85 (pg 687-688), Psalm 86 (pg 688-689)

Evening Prayer: Rite 1

It is fitting that Evening Prayer be said in an appropriate place, whether at a home or in a church, with a candle lit, a crucifix, and images of saints (Catechism of the Catholic Church, 2691).

For prayer in common:
Select Sentence of Scripture, pg 155
Penitential Rite, pg 156

For private or common prayer:
Invitatory: pg 157
The Psalter: pg 697-698 (Psalms 93-94), Glory Be following each psalm
The Lessons, pg 158
First Reading, 1 Corinthians 9:1-15
Following the first reading, canticle 18 is said, pg 139
Second Reading, Mark 6:30-46
Following the second reading, canticle 3 is said, pg 159
The Prayers: pg 161, the Our Father followed by Suffrages B, pg 162
The Collects: Collect for the Third Week of Lent, pg 229
The Prayer of Mission, 164
Free Intercessions
The General Thanksgiving, pg 165
A prayer of St. John Chrysostom, pg 165
Conclusion, pg 166

Questions, comments? Email me.

A reading from the Fathers of the Church
These selections are taken largely from New Advent and Wisdom! Readings from the Fathers of the Church. I will sometimes use other sources as well.

From the catechetical lectures by St. Cyril of Jerusalem, bishop, doctor of the Church
(First Lecture)

Wash you, make you clean; put away your iniquities from your souls, from
before mine eyes, and the rest.

1. DISCIPLES of the New Testament and partakers of the mysteries of Christ, as yet by calling only, but ere long by grace also, make you a new heart and a news spirit, that there may be gladness among the inhabitants of heaven: for if over one sinner that repenteth there is joy, according to the Gospel, how much more shall the salvation of so many souls move the inhabitants of heaven to gladness. As ye have entered upon a good and most glorious path, run with reverence the race of godliness. For the Only-begotten Son of God is present here most ready to redeem you, saying, Come unto Me all that labour and are heavy, laden, and l will give you rest. Ye that are clothed with the rough garment of your offences, who are holden with the cards of your own sins, hear the voice of the Prophet saying, Wash you, make you clean, put away your iniquities from before Mine eyes: that the choir of Angels may chant over you, Blessed are they whose iniquities are forgiven, and whose sins are covered. Ye who have just lighted the torches of faith, guard them carefully in your hands unquenched; that He, who erewhile on this all-holy Golgotha opened Paradise to the robber on account of his faith, may grant to you to sing the bridal song.

2. If any here is a slave of sin, let him promptly prepare himself through faith for the new birth into freedom and adoption; and having put off the miserable bondage of his sins, and taken on him the most blessed bondage of the Lord, so may he be counted worthy to inherit the kingdom of heaven. Put off, by confession, the old man, which waxeth corrupt after the lusts of deceit, that ye may put on the new man, which is renewed according to knowledge of Him that created him. Get you the earnest of the Holy Spirit through faith, that ye may be able to be received into the everlasting habitations. Come for the mystical Seal, that ye may be easily recognised by the Master; be ye numbered among the holy and spiritual flock of Christ, to be set apart on His right hand, and inherit the life prepared for you. For they to whom the rough garment s of their sins still clings are found on the left hand, because they came not to the grace of God which is given through Christ at the new birth of Baptism: new birth I mean not of bodies, but the spiritual new birth of the soul. For our bodies are begotten by parents who are seen, but our souls are begotten anew through faith: for the Spirit bloweth where it listeth: and then, if thou be found worthy, thou mayest hear, Well done, good and faithful servant, when thou art found to have no defilement of hypocrisy in thy conscience.

3. For if any of those who are present should think to tempt God's grace, he deceives himself, and knows not its power. Keep thy soul free from hypocrisy, O man, because of Him who searcheth hearts and reins. For as those who are going to make a levy for war examine the ages and the bodies of those who are taking service, so also the Lord in enlisting souls examines their purpose: and if any has a secret hypocrisy, He rejects the man as unfit for His true service; but if He finds one worthy, to him He readily gives His grace. He gives not holy things to the dogs; but where He discerns the good conscience, there He gives the Seal of salvation, that wondrous Seal, which devils tremble at, and Angels recognise; that the one may be driven to flight, and the others may watch around it as kindred to themselves. Those therefore who receive this spiritual and saving Seal, have need also of the disposition akin to it. For as a writing-reed or a dart has need of one to use it, so grace also has need of believing minds.

4. Thou art receiving not a perishable but a spiritual shield. Henceforth thou art planted in the invisible Paradise. Thou receivest a new name, which thou hadst not before. Heretofore thou wast a Catechumen, but now thou wilt be called a Believer. Thou art transplanted henceforth among the spiritual olive-trees, being grafted from the wild into the good olive-tree, from sins into righteousness, from pollutions into purity. Thou art made partaker of the Holy Vine. Well then, if thou abide in the Vine, thou growest as a fruitful branch; but if thou abide not, thou wilt be consumed by the fire. Let us therefore bear fruit worthily. God forbid that in us should be done what befell that barren fig-tree. that Jesus come not even now and curse us for our barrenness. But may all be able to use that other saying, But I am like a fruitful olive-free in the house of God: I hare trusted in the mercy of God far ever,--an olive-tree not to be perceived by sense, but by the mind, and full of light. As then it is His part to plant and to water, so it is thine to bear fruit: it is God's to grant grace, but thine to receive and guard it. Despise not the grace because it is freely given, but receive and treasure it devoutly.

5. The present is the season of confession: confess what thou hast done in word or in deed, by night or by day; confess in an acceptable time, and in the day of salvation receive the heavenly treasure. Devote thy time to the Exorcisms: be assiduous at the Catechisings, and remember the things that shall be spoken, for they are spoken not for thine ears only, but that by faith thou mayest seal them up in the memory. Blot out from thy mind all earthly care: for thou art running for thy soul. Thou art utterly forsaking the things of the world: little are the things which thou art forsaking, great what the Lord is giving. Forsake things present, and put thy trust in things to come. Hast thou run so many circles of the years busied in vain about the world, and hast thou not forty days to be free (for prayer), for thine own soul's sake? Be still, and know that I am God, saith the Scripture. Excuse thyself from talking many idle words: neither backbite, nor lend a willing ear to backbiters; but rather be prompt to prayer. Shew in ascetic exercise that thy heart is nerved. Cleanse thy vessel, that thou mayest receive grace more abundantly. For though remission of sins is given equally to all, the communion of the Holy Ghost is bestowed in proportion to each man's faith. If thou hast laboured little, thou receivest little; but if thou hast wrought much, the reward is great. Thou art running for thyself, see to thine own interest.

6. If thou hast aught against any man, forgive it: thou comest here to receive forgiveness of sins, and thou also must forgive him that hath sinned against thee. Else with what face wilt thou say to the Lord, Forgive me my many sins, if thou hast not thyself forgiven thy fellow-servant even his little sins. Attend diligently the Church assemblies; not only now when diligent attendance is required of thee by the Clergy, but also after thou hast received the grace. For if, before thou hast received it, the practice is good, is it not also good after the bestowal? If before thou be grafted in, it is a safe course to be watered and tended, is it not far better after the planting? Wrestle for thine own soul, especially in such days as these. Nourish thy soul with sacred readings; for the Lord hath prepared for thee a spiritual table; therefore say thou also after the Psalmist, The Lord is my shepherd, and I hall lack nothing: in a place of grass, there hath He made me rest; He hath fed me beside the waters of comfort, He hath converted my saul:--that Angels also may share your joy, and Christ Himself the great High Priest, having accepted your resolve, may present you all to the Father, saying, Behold, I and the children whom God hath given Me. May He keep you all well-pleasing in His sight! To whom be the glory, and the power unto the endless ages of eternity. Amen.

V. Let us bless the Lord.
R. Thanks be to God.

Daily Office for Wednesday of the Third Week of Lent, Year Two

2004-03-14T14:04:00.000-08:00

Daily Office for Tuesday of the Third Week of Lent, Year Two

2004-03-14T13:43:00.000-08:00

(All page numbers refer to The Book of Divine Worship.)

NB: It should be known that what follows is one form that this office can take. To discover the variety of possibilities, consult The Book of Divine Worship, pg 24-5, and pg 94-5, noting also that for each antiphon or collect given here others may lawfully be used according to the norms.

Readings, (pg. 45): Genesis 45:1-15, 1 Corinthians 7:32-40, Mark 6:1-13

March 16th

Morning Prayer: Rite 1

For prayer in common:
Antiphon of Lent, pg. 96
Penitential Rite, pg 100

For private and common prayer:
Invitatory, pg 101
Antiphon for Lent, pg 102 (said before the psalm, after each verse of the psalm, and before and after the Glory Be)
Venite (2), pg 104 followed by Glory Be
The Psalter: pg 681-684 (Psalms 79-81), Glory Be following each psalm
The Lessons, pg 107
A reading, Genesis 45:1-15
Following the reading, canticle 4 is said, pg 111
A reading from the Fathers of the Church, see below
The Apostles’ Creed, pg 114
The Prayers: pg, 115, the Our Father followed by the Suffrages A
The Collects: Collect for the Third Week of Lent, pg 229
The Prayer of Mission, pg 118
Free Intercessions
The General Thanksgiving, pg 119
Conclusion, pg 120

Noonday Prayer, pg 150-154
For the Psalms, the Psalms proper to the day from the Daily Lectionary, given here, may be used. This makes for a longer noonday order, but preserves the unity of what is prescribed by the Lectionary.
Psalm 78 (pg 677-681)

Evening Prayer: Rite 1

It is fitting that Evening Prayer be said in an appropriate place, whether at a home or in a church, with a candle lit, a crucifix, and images of saints (Catechism of the Catholic Church, 2691).

For prayer in common:
Select Sentence of Scripture, pg 155
Penitential Rite, pg 156

For private or common prayer:
Invitatory: pg 157
The Psalter: pg 685-688 (Psalms 82-85), Glory Be following each psalm
The Lessons, pg 158
First Reading, 1 Corinthians 7:32-40
Following the first reading, canticle 13 is said, pg 137
Second Reading, Mark 6:1-13
Following the second reading, canticle 3 is said, pg 159
The Prayers: pg 161, the Our Father followed by Suffrages B, pg 162
The Collects: Collect for the Third Week of Lent, pg 229
The Prayer of Mission, 164
Free Intercessions
The General Thanksgiving, pg 165
A prayer of St. John Chrysostom, pg 165
Conclusion, pg 166

Questions, comments? Email me.

A reading from the Fathers of the Church
These selections are taken largely from New Advent and Wisdom! Readings from the Fathers of the Church. I will sometimes use other sources as well.

From a treatise on continence, by St. Augustine, bishop, doctor of the Church
(De Continentia, 1--4)

1. It is difficult to treat of the virtue of the soul, which is called Continence, in a manner fully suitable and worthy; but He, whose great gift this virtue is, will help our littleness under the burden of so great a weight. For He, who bestows it upon His faithful ones when they are continent, Himself gives discourse of it to His ministers when they speak. Lastly, of so great a matter purposing to speak what Himself shall grant, in the first place we say and prove that Continence is the gift of God. We have it written in the Book of Wisdom, that no one can be continent, unless God grant it. But the Lord, concerning that greater and more glorious Continence itself, whereby there is continence from the marriage bond, says, "Not all can receive this saying, but they to whom it is given." And since marriage chastity also itself cannot be guarded, unless there be Continence from unlawful intercourse, the Apostle declared both to be the gift of God, when He spake of both lives, that is, both that of marriage and that without marriage, saying, "I would that all men were so as myself; but each. hath his own gift from God; one in this manner, another in that manner."

2. And lest it should seem that necessary Continence was to be hoped for from the Lord only in respect of the lust of the lower parts of the flesh, it is also sung in the Psalm; "Set, O Lord, a watch to my mouth, and a door of Continence around my lips." But in this witness of the divine speech, if we understand "mouth" as we ought to understand it, we perceive how great a gift of God Continence there set is. Forsooth it is little to contain the mouth of the body, lest any thing burst forth thence, which is not for the better, through the sound of the voice. For there is, within, the mouth of the heart, where he, who spake these words, and wrote them for us to speak, desired of the Lord that the watch and door of Continence should be set for him. For many things we say not with the mouth of the body, and cry aloud with the heart: but there goes forth from the mouth of the body no word of any thing, whereof there is silence in the heart. Therefore what flows not forth thence, sounds not abroad: but what flows forth thence, if it be evil, although it move not the tongue, defiles the soul. Therefore Continence must be set there, where the conscience even of them who are silent speaks. For it is brought to pass by means of the door of Continence, that there go not forth thence that, which, even when the lips of the flesh are closed, pollutes the life of him that hath the thought.

3. Lastly, to show more plainly the inner mouth, which by these words he meant, after having said, "Set a watch, O Lord, to my mouth, and a door of Continence around my lips," he added straightway, "Cause not my heart to fall aside into evil words." The failing aside of the heart, what is it but the consent? For he hath not yet spoken, whosoever in his heart hath with no failing aside of the heart consented unto suggestions that meet him of each several thing that is seen. But, if he hath consented, he hath already spoken in his heart, although he hath not uttered sound by the mouth; although he hath not done with hand or any part whatever of the body, yet hath he done what in his thought he hath already determined that he is to do: guilty by the divine laws, although hidden to human senses; the word having been spoken in the heart, no deed having been committed through the body. But in no case would he have moved the limb without, in a deed, the beginning of which deed had not gone before within in word. For it is no lie that is written, that "the beginning of every work is a word." Forsooth men do many things with mouth closed, tongue quiet, voice bridled; but yet they do nothing by work of the body, which they have not before spoken in the heart. And through this since there are many sins in inward sayings which are not in outward deeds, whereas there are none in outward deeds, which do not go before in inward sayings, there will be purity of innocence from both, if the door of Continence be set around the inward lips.

4. For which cause our Lord Himself also with His own mouth saith, "Cleanse what are within, and what are without will be clean." And, also, in another place, when He was refuting the foolish speeches of the Jews, in that they spake evil against His disciples, eating with unwashen hands; "Not what entereth into the mouth," said He, "defileth the man: but what cometh forth out of the mouth, that defileth the man." Which sentence, if the whole of it be taken of the mouth of the body, is absurd. For neither doth vomit defile him, whom food defileth not. Forsooth food entereth into the mouth, vomit proceedeth forth out of the mouth. But without doubt the former words relate to the mouth of the flesh, where He says, "Not what entereth into the mouth defileth the man," but the latter words to the mouth of the heart, where He saith, "But what proceedeth forth out of the mouth, this defileth the man." Lastly, when the Apostle Peter sought of Him an explanation of this as of a parable, He answered, "Are ye also yet without understanding? understand ye not, that whatsoever entereth into the mouth, goeth into the belly, and is cast out into the draught?" Here surely we perceive the mouth of the flesh, into which the food enters. But in what He next adds, in order that we might recognize the mouth of the heart, the slowness of our heart would not follow, did not the Truth deign to walk even with the slow. For He saith, "But what things go forth from the mouth, go out of the heart;" as though He should say, When you hear it said "from the mouth," understand "from the heart." I say both, but I set forth one by the other. The inner man hath an inner mouth, and this the inner ear discerns: what things go forth from this mouth, go out of the heart, and they defile the man. Then having left the term mouth, which may be understood also of the body, He shows more openly what He is saying. "For from the heart go out," saith He, "evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies; these are what defile the man." There is surely no one of those evils, which can be committed also by the members of the body, but that the evil thoughts go before and defile the man, although something hinder the sinful and wicked deeds of the body from following. For if, because power is not given, the hand is free from the murder of a man, is the heart of the murderer forsooth therefore clean from sin? Or if she be chaste, whom one unchaste wishes to commit adultery with, hath he on that account failed to commit adultery with her in his heart? Or if the harlot be not found in the brothel, doth he, who seeks her, on that account fail to commit fornication in his heart? Or if time and place be wanting to one who wishes to hurt his neighbor by a lie, hath he on that account failed already to speak false witness with his tuner mouth? Or if any one fearing men, dare not utter aloud blasphemy with tongue of flesh, is he on this account guiltless of this crime, who saith in his heart, "There is no Coot." Thus all the other evil deeds of men, which no motion of the body performs, of which no sense of the body is conscious, have their own secret criminals, who are also polluted by consent alone in thought, that is, by evil words of the inner mouth. Into which he (the Psalmist) fearing lest his heart should fall aside, asks of the Lord that the door of Continence be set around the lips of this mouth, to contain the heart, that it fall not aside into evil words: but contain it, by not suffering thought to proceed to consent: for thus, according to the precept of the Apostle, sin reigneth not in our mortal body, nor do we yield our members as weapons of unrighteousness unto sin. From fulfilling which precept they are surely far removed, who on this account turn not their members to sin, because no power is allowed them; and if this be present, straightway by the motions of their members, as of weapons, they show, who reigneth in them within. Wherefore so far as is in themselves, they yield their members weapons of unrighteousness unto sin; because this is what they wish, which for this reason they yield not, because they are not able.

V. Let us bless the Lord.
R. Thanks be to God.

Daily Office for Monday of the Third Week of Lent, Year Two

2004-03-14T13:27:00.000-08:00

Daily Office for Sunday of the Third Week of Lent, Year Two

2004-03-14T12:35:00.000-08:00

(All page numbers refer to The Book of Divine Worship.)

Sorry this took so long to get up.

NB: It should be known that what follows is one form that this office can take. To discover the variety of possibilities, consult The Book of Divine Worship, pg 24-5, and pg 94-5, noting also that for each antiphon or collect given here others may lawfully be used according to the norms.

Readings, (pg. 45): Genesis 44:1-17, Romans 8:1-10, John 5:25-29

March 14th

Morning Prayer: Rite 1

For prayer in common:
Antiphon of Lent, pg. 96
Penitential Rite, pg 100

For private and common prayer:
Invitatory, pg 101
Antiphon for Lent, pg 102 (said before the psalm, after each verse of the psalm, and before and after the Glory Be)
Venite (2), pg 104 followed by Glory Be
The Psalter: pg 668-671 (Psalms 71-72), Glory Be following each psalm
The Lessons, pg 107
A reading, Genesis 44:1-17
Following the reading, canticle 4 is said, pg 111
A reading from the Fathers of the Church, see below
The Apostles’ Creed, pg 114
The Prayers: pg, 115, the Our Father followed by the Suffrages A
The Collects: Collect for Sundays, pg 117; Collect for the Third Week of Lent, pg 229
The Prayer of Mission, pg 118
The General Thanksgiving, pg 119
Conclusion, pg 120

Noonday Prayer, pg 150-154
For the Psalms, the Psalms proper to the day from the Daily Lectionary, given here, may be used. This makes for a longer noonday order, but preserves the unity of what is prescribed by the Lectionary.
Psalm 93 (pg 697), Psalm 96 (pg 699-700), Psalm 34 (pg 629-630)

Evening Prayer: Rite 1

It is fitting that Evening Prayer be said in an appropriate place, whether at a home or in a church, with a candle lit, a crucifix, and images of saints (Catechism of the Catholic Church, 2691).

For prayer in common:
Select Sentence of Scripture, pg 155
Penitential Rite, pg 156

For private or common prayer:
Invitatory: pg 157
The Psalter: pg 671-674 (Psalms 73-74), Glory Be following each psalm
The Lessons, pg 158
First Reading, Romans 8:1-10
Following the first reading, canticle 1 is said, pg 108
Second Reading, John 5:25-29
Following the second reading, canticle 3 is said, pg 159
The Prayers: pg 161, the Our Father followed by Suffrages B, pg 162
The Collects: Collect for the Presence of Christ, pg 164; Collect for the Second Week of Lent, pg 229
The Prayer of Mission, 164
The General Thanksgiving, pg 165
A prayer of St. John Chrysostom, pg 165
Conclusion, pg 166

Questions, comments? Email me.

A reading from the Fathers of the Church
These selections are taken largely from New Advent and Wisdom! Readings from the Fathers of the Church. I will sometimes use other sources as well.

From a treatise on the mysteries, by St. Ambrose, bishop, doctor of the Church
(On the Mysteries, 50-59)

50. Perhaps you will say, "I see something else, how is it that you assert that I receive the Body of Christ?" And this is the point which remains for us to prove. And what evidence shall we make use of? Let us prove that this is not what nature made, but what the blessing consecrated, and the power of blessing is greater than that of nature, because by blessing nature itself is changed.

51. Moses was holding a rod, he cast it down and it became a serpent. Again, he took hold of the tail of the serpent and it returned to the nature of a rod. You see that by virtue of the prophetic office there were two changes, of the nature both of the serpent and of the rod. The streams of Egypt were running with. a pure flow of water; of a sudden from the veins of the sources blood began to burst forth, and none could drink of the river. Again, at the prophet's prayer the blood ceased, and the nature of water returned. The people of the Hebrews were shut in on every side, hemmed in on the one hand by the Egyptians, on the other by the sea; Moses lifted up his rod, the water divided and hardened like walls, and a way for the feet appeared between the waves. Jordan being turned back, returned, contrary to nature, to the source of its stream. Is it not clear that the nature of the waves of the sea and of the river stream was changed? The people of the fathers thirsted, Moses touched the rock, and water flowed out of the rock. Did not grace work a result contrary to nature, so that the rock poured forth water, which by nature it did not contain? Marsh was a most bitter stream, so that the thirsting people could not drink. Moses cast wood into the water, and the water lost its bitterness, which grace of a sudden tempered. In the time of Elisha the prophet one of the sons of the prophets lost the head from his axe, which sank. He who had lost the iron asked Elisha, who cast in a piece of wood and the iron swam. This, too, we clearly recognize as having happened contrary to nature, for iron is of heavier nature than water.

52. We observe, then, that grace has more power than nature, and yet so far we have only spoken of the grace of a prophet's blessing. But if the blessing of man had such power as to change nature, what are we to say of that divine consecration where the very words of the Lord and Saviour operate? For that sacrament which you receive is made what it is by the word of Christ. But if the word of Elijah had such power as to bring down fire from heaven, shall not the word of Christ have power to change the nature of the elements? You read concerning the making of the whole world: "He spake and they were made, He commanded and they were created." Shall not the word of Christ, which was able to make out of nothing that which was not, be able to change things which already are into what they were not? For it is not less to give a new nature to things than to change them.

53. But why make use of arguments? Let us use the examples He gives, and by the example of the Incarnation prove the truth of the mystery. Did the course of nature proceed as usual when the Lord Jesus was born of Mary? If we look to the usual course, a woman ordinarily conceives after connection with a man. And this body which we make is that which was born of the Virgin. Why do you seek the order of nature in the Body of Christ, seeing that the Lord Jesus Himself was born of a Virgin, not according to nature? It is the true Flesh of Christ which crucified and buried, this is then truly the Sacrament of His Body.

54. The Lord Jesus Himself proclaims: "This is My Body." Before the blessing of the heavenly words another nature is spoken of, after the consecration the Body is signified. He Himself speaks of His Blood. Before the consecration it has another name, after it is called Blood. And you say, Amen, that is, It is true. Let the heart within confess what the mouth utters, let the soul feel what the voice speaks.

55. Christ, then, feeds His Church with these sacraments, by means of which the substance of the soul is strengthened, and seeing the continual progress of her grace, He rightly says to her: "How comely are thy breasts, my sister, my spouse, how comely they are made by wine, and the smell of thy garments is above all spices. A dropping honeycomb are thy lips, my spouse, honey and milk are under thy tongue, and the smell of thy garments is as the smell of Lebanon. A garden enclosed is my sister, my spouse, a garden enclosed, a fountain sealed." By which He signifies that the mystery ought to remain sealed up with you, that it be not violated by the deeds of an evil life, and pollution of chastity, that it be not made known to thou, for whom it is not fitting, nor by garrulous talkativeness it be spread abroad amongst unbelievers. Your guardianship of the faith ought therefore to be good, that integrity of life and silence may endure unblemished.

56. For which reason, too, the Church, guarding the depth of the heavenly mysteries, repels the furious storms of wind, and calls to her the sweetness of the grace of spring, and knowing that her garden cannot displease Christ, invites the Bridegroom, saying: "Arise, O north wind, and come, thou south; blow upon my garden, and let my ointments flow down. Let my Brother come down to His garden, and eat the fruit of His trees." For it has good trees and fruitful, which have dipped their roots in the water of the sacred spring, and with fresh growth have shot forth into good fruits, so as now not to be cut with the axe of the prophet, but to abound with the fruitfulness of the Gospel.

57. Lastly, the Lord also, delighted with their fertility, answers: "I have entered into My garden, My sister, My spouse; I have gathered My myrrh with My spices, I have eaten My meat with My honey, I have drunk My drink with My milk." Understand, you faithful, why He spoke of meat and drink. And there is no doubt that He Himself eats and drinks in us, as you have read that He says that in our persons He is in prison.

58. Wherefore, too, the Church, beholding so great grace, exhorts her sons and her friends to come together to the sacraments, saying: "Eat, my friends, and drink and be inebriated, my brother." What we eat and what we drink the Holy Spirit has elsewhere made plain by the prophet, saying, "Taste and see that the Lord is good, blessed is the man that hopeth in Him." In that sacrament is Christ, because it is the Body of Christ, it is therefore not bodily food but spiritual. Whence the Apostle says of its type: "Our fathers ate spiritual food and drank spiritual drink," for the Body of God is a spiritual body; the Body of Christ is the Body of the Divine Spirit, for the Spirit is Christ, as we read: "The Spirit before our face is Christ the Lord." And in the Epistle of Peter we read: "Christ died for us." Lastly, that food strengthens our heart, and that drink "maketh glad the heart of man," as the prophet has recorded.

59. So, then, having obtained everything, let us know that we are born again, but let us not say, How are we born again? Have we entered a second time into our mother's womb and been born again? I do not recognize here the course of nature. But here there is no order of nature, where is the excellence of grace. And again, it is not always the course of nature which brings about conception, for we confess that Christ the Lord was conceived of a Virgin, and reject the order of nature. For Mary conceived not of man, but was with child of the Holy Spirit, as Matthew says: "She was found with child of the Holy Spirit." If, then, the Holy Spirit coming down upon the Virgin wrought the conception, and effected the work of generation, surely we must not doubt but that, coming down upon the Font, or upon those who receive Baptism, He effects the reality of the new birth.

V. Let us bless the Lord.
R. Thanks be to God.

Rosarium Virginis Mariae

2004-03-07T18:37:00.000-08:00

In keeping with the Holy Father’s request in his apostolic letter, I have set about to write prayers to be recited after each of the twenty mysteries of the Holy Rosary. These prayers are intended to concentrate the attention on the mystery that has just been meditated upon, to gather, as it were, a spiritual bouquet from the garden of our contemplation, a last flower of hope that we can take with us as we move into the next mystery and then as we go out into the world. This is, of course, a serious undertaking, and I may be presumptive to undertake it. Still, as Chesterton said “though I am certain of failure, I am not altogether overcome by fear”, for she suffers fools gladly.

The First Joyful Mystery, the Annunciation

Prayer after the Glory be
“Announce to us, O angels, the word that was made flesh; for He it is has dwelt with us and we are ever blest. Remember always, sinners, those words which made men free, the holy words of Mary, “‘Let it be done to me.’ Amen.”

The Second Joyful Mystery, the Visitation

Prayer after the Glory be
“Pray for us, Elizabeth, that we may be like thee; for we would fall before our Queen, and hope that she would see; our hope is never faded, for our Lord is never lost, and she, our Blessed Mother, will never count the cost of countless prayers to Jesus that she has said for us, for we do so hope to see Him and she hopes to see us. Amen.”

The Third Joyful Mystery, the Nativity

Prayer after the Glory be
“O most holy manger, that held our Blessed Lord, we see in thee an altar, on which did bleed the Word, Who bled for us poor sinners, for all the saints and kings, for all the unborn children and all the wooden things. O help us, dear sweet Jesus, to see in any wood, a manger spread with linen, or a bitter cross of blood. Amen.”

The Fourth Joyful Mystery, the Presentation

Prayer after the Glory be
“O bitter is the long sword that will pierce the Virgin’s heart, for in our sweet redemption she has played a part. Her pain is our gladness, though, and her sorrow is our cost, for without that pain and sorrow our hope of heaven is lost. Happiness like water pours from contradiction, blessedness like blood and wine pours from crucifixion. Present our souls in heaven’s temple, O Handmaid of the Lord, for when we go to Holy Mass, we partake of the Mighty Word. Amen.”

Well, that'as far as I've got. Any comments?

Daily Office for Saturday of the Second Week of Lent, Year Two

2004-03-07T18:29:00.000-08:00

Daily Office for Friday of the Second Week of Lent, Year Two

2004-03-07T14:40:00.000-08:00

Daily Office for Thursday of the Second Week of Lent, Year Two

2004-03-07T14:29:00.000-08:00

Daily Office for Wednesday of the Second Week of Lent, Year Two

2004-03-07T14:11:00.000-08:00

Daily Office for Tuesday of the Second Week of Lent, Year Two

2004-03-07T10:38:00.000-08:00

Daily Office for Monday of the Second Week of Lent, Year Two

2004-03-07T10:16:00.000-08:00

Daily Office for Sunday of the Second Week of Lent, Year Two

2004-03-07T05:45:00.000-08:00