Thanking the Father for Our Supersubstantial Bread

Since this year Father’s Day (in the U.S.) coincides with Corpus Christi (transferred from Thursday to today, Sunday):

“And which of you, if he ask his father bread, will he give him a stone? or a fish, will he for a fish give him a serpent? Or if he shall ask an egg, will he reach him a scorpion? If you then, being evil, know how to give good gifts to your children, how much more will your Father from heaven give the good Spirit to them that ask him?” (St. Luke 11:11-13)

Some take the reference to asking the father for bread as a reference to the Eucharist. One version of the Our Father reads, “Give us this day our supersubstantial bread.” The fish might also be a reference to Christ, per the well-known acrostic symbolism of “ichthys.” I wouldn’t know what to make of the egg, though.

Ma(r)ia in May

May is Our Lady’s month. I fondly recall May Crowning in my home parish—

“O Mary! we crown thee with blossoms today,
Queen of the Angels, Queen of the May!”

The month of May is named for the pagan goddess Maia (https://en.wikipedia.org/wiki/Maia_(mythology))*, who was the mother of the Greek god Hermes (the Roman Mercury). Among other things, Hermes was the god of shepherds. When the Gentiles of the Roman Empire first converted to Christianity and began creating their own artwork, they used statues of Hermes Kriophoros (the “Ram-Bearer”) as a model for statues of Christ the Good Shepherd (https://en.wikipedia.org/wiki/Kriophoros).

I don’t mean to lead us down some syncretistic rabbit hole. However, there were some strains in Gentile religion that pointed to the coming of Christ. If the pagans celebrated May as the month of the mother of Hermes the Ram-Bearer, how much more should we celebrate it as the month of the mother of the Good Shepherd.

*Warning: there’s at least one immodest image on this Wikipedia page

Moses as a Type of St. Joseph (Part I)

Last month, I attended the Pontifical Mass at the Throne that His Excellency, the Most Rev. Robert C. Morlino, Bishop of Madison, offered on the Solemnity of St. Joseph. The feast was deferred to March 20 because the Lenten Sunday took precedence. You can see photos here (https://www.latinmassmadison.org/photos-from-pontifical-mass-for-st-joseph/).

What interested me most was the Lesson (aka Epistle) for the Mass. I expected something that referenced the Old Testament patriarch Joseph. Instead, the Lesson is borrowed from the Mass of a Holy Abbot (Os justi . . .). It’s from the Book of Ecclesiasticus, 45.1-6. This passage honors Moses. Upon consideration, it occurred to me that Moses is in many ways a quite fitting Old Testament type of St. Joseph. Continue reading

Octave of Prayer for Christian Unity

Each day between today (Jan. 18th, regardless of the date stamp above) and next Wednesday (Jan. 25th), I encourage you all to pray the Octave of Prayer for Christian Unity. For each day’s prayers, I refer you here (http://acatholiclife.blogspot.com/2015/01/traditional-catholic-prayers-for-week.html). For some background on this prayer octave, I refer you here (http://church.atonementonline.com/wp-content/uploads/Octave-of-Prayer-for-Christian-Unity.pdf).

The octave lasts from the Feast of St. Peter’s Chair at Rome (Jan. 18th) until the Feast of the Conversion of St. Paul (Jan. 25th). You can learn more about today’s feast here (http://www.newliturgicalmovement.org/2017/01/the-two-feasts-of-st-peters-chair.html#.WIAQSGciyM9). The first day’s prayer intention is for the return of the “other sheep” to the One Fold of Christ. In honor of today’s feast, here is a photo of the Altar of the Chair in the apse of St. Peter’s Basilica. As I understand it, the throne above the altar is a reliquary containing the relics of St. Peter’s cathedra (chair). 015 Continue reading

Epiphany as Pre-Pentecost

Regardless of the date stamp above, it’s still Epiphany (Jan. 6) as I type this. The purpose of this post is to draw some parallels between Epiphany and Pentecost. Why? Three reasons:

a.) Hopefully to render the Church calendar a bit more intelligible. If you don’t know what the calendar is about, it’s easy to think we’re arbitrarily and superstitiously celebrating one random event after another. This way lies Protestantism and/or rationalism.

b.) Hopefully to provide some food for prayerful meditation.

c.) Perhaps goad you to share the good news of the Gospel with others. The Gospel that was first made known at Pentecost is a reiteration and reinterpretation (in light of Our Lord’s Passion, Death, Resurrection, and Ascension) of those manifestations of Our Lord celebrated on the Feast of the Epiphany.

I’m not being original when I say that Epiphany is a sort of pre-Pentecost. Here are a few ways in which Epiphany anticipates Pentecost:

1.) They both close the preceding liturgical season. Pentecost closes Eastertide, and Epiphany closes Christmastide. A period of wearing white vestments yields to a period of wearing green vestments.

Think of it this way: Epiphany is to Christmas as Pentecost is to Easter. Christmas and Easter are the two major feasts of the Church year, celebrating Christ’s Birth and His Resurrection, which is a sort of Rebirth in Glory and certainly effects our own rebirth. Both feasts require a sort of pendant feast to close out their respective “afterglow” seasons. These parallel feasts are Epiphany and Pentecost. Continue reading

“Good King Wenceslas Went Out Upon the Feast of Stephen” . . . for Eucharistic Adoration

The English-language Christmas carol “Good King Wenceslas” relates how St. Wenceslas of Bohemia went out upon the feast of Stephen to feed a poor peasant (https://en.wikipedia.org/wiki/Good_King_Wenceslas). According to the legend, St. Wenceslas’ servant found it very cold following him through the snow, so St. Wenceslas told the servant to follow in his footprints. By a miracle, the footprints stayed warm to protect the servant’s feet.

By divine providence today (the very feast of St. Stephen, Dec. 26, regardless of the date stamp above), I came upon an alternative story of the legend that says the miracle occurred during a visit St. Wenceslas made to the Blessed Sacrament. This version comes from St. Alphonsus de Liguori, Doctor of the Church and founder of the Redemptorists.  Continue reading

St. Stephen in Rome

Today is the feast of St. Stephen, the Protomartyr of the Church. St. Stephen’s relics are preserved in Rome, in the Basilica of St. Lawrence Outside the Walls. This is fitting, as St. Stephen and St. Lawrence were both deacons and martyrs. St. Stephen was one of the seven protodeacons of the Church of Jerusalem, and St. Lawrence was one of the seven deacons of the Church of Rome. Also, the Basilica of St. Lawrence Outside the Walls is the titular basilica of the Patriarch of Jerusalem. Legend says that when they deposited St. Stephen’s body next to St. Lawrence’s, St. Lawrence rolled over to make room for St. Stephen.

Here is a photo of the confessio of the Basilica of St. Lawrence Outside the Walls, where the relics of both St. Stephen and St. Lawrence are preserved.

465 Continue reading

The Traditional Proclamation of Christmas from the Roman Martyrology

The traditional version is cooler than the “modern” Novus Ordo version they now read at Christmas Mass, which doesn’t specify the number of years since the creation of the world and Noah’s Flood. I guess that would sound too “fundamentalist,” so down the memory hole. Boo!

Latin:
ANNO a creatióne mundi,
quando in princípio Deus creávit cœlum et terram, quínquies millésimo centésimo nonagésimo nono:
A dilúvio autem, anno bis millésimo nongentésimo quinquagésimo séptimo:
A nativitáte Abrahæ, anno bis millésimo quintodécimo:
A Moyse et egréssu pópuli Israel de Ægypto, anno millésimo quingentésimo décimo:
Ab unctióne David in Regem, anno millésimo trigésimo secúndo;
Hebdómada sexagésima quinta, juxta Daniélis prophetíam:
Olympíade centésima nonagésima quarta:
Ab urbe Roma cóndita, anno septingentésimo quinquagésimo secúndo:
Anno Impérii Octaviáni Augústi quadragésimo secúndo,
toto Orbe in pace compósito, sexta mundi ætáte, –

Jesus Christus ætérnus Deus, æterníque Patris Fílius, mundum volens advéntu suo piíssimo consecráre,
de Spíritu Sancto concéptus, novémque post conceptiónem decúrsis ménsibus,
[HERE ALL KNEEL]
in Béthlehem Judæ náscitur ex María Vírgine factus Homo.
Natívitas Dómini nostri Jesu Christi secúndum carnem.
Continue reading

Oyster Stew on Christmas Eve: An American Catholic Tradition

Here in the Driftless Area, it’s still Dec. 24, so a Christmas Eve post is in order. Prior to the calendar reforms of Pope Pius XII (I think; maybe St. John XXIII?), the Christmas Vigil was a day of abstinence from meat, just like Fridays and Lenten weekdays. In America at least, it became traditional to eat oyster stew on Christmas Eve. Just like Friday fish fries, Christmas Eve oyster stew seems to have spread beyond Catholic circles to the culture at large. I remember eating oyster stew on Christmas Eve when I was a child. My mother and I had oyster stew tonight.

oyster-stew Continue reading

The Immaculate Conception and the Cleansing of the Temple

I propose that there is a mystical connection between Our Lady’s Immaculate Conception and Christ’s cleansing of the Temple as told in the Gospel of St. John. Unlike in the Synoptic Gospels, in St. John’s Gospel the cleansing of the Temple occurs at the beginning of Our Lord’s public ministry, not long after the Wedding at Cana.* Here’s the aftermath of Our Lord knocking over the tables (2:18-22; emphasis added):

“18 The Jews, therefore, answered, and said to Him: What sign dost thou shew unto us, seeing thou dost these things? 19 Jesus answered, and said to them: Destroy this temple, and in three days I will raise it up. 20 The Jews then said: Six and forty years was this temple in building; and wilt thou raise it up in three days? 21 But He spoke of the temple of His body. 22 When therefore He was risen again from the dead, His disciples remembered, that He had said this, and they believed the scripture, and the word that Jesus had said.”

I propose that there’s a hidden meaning to the number 46 years that explains its presence in the text. Like the Temple of Herod, Our Lord’s Body was, at this point, 46 years in the making. For that was the number of years from the Immaculate Conception to the beginning of Our Lord’s public ministry. Continue reading