St. Ignatius of Antioch, in his letter to the Ephesians, wrote, “Take heed, then, often to come together to give thanks to God, and show forth His praise. For when you assemble frequently in the same place, the powers of Satan are destroyed, and the destruction at which he aims is prevented by the unity of your faith. Nothing is more precious than peace, by which all war, both in heaven and earth, is brought to an end.” From the earliest days that Christian community used to come together in one place to worship God and to give Him thanks. Remember that the Greek word eucharistia means giving of thanks.
How did the early Christians understand this teaching on the Eucharist? In his letter to the Philadelphians, St. Ignatius of Antioch wrote, “Take heed, then, to have but one Eucharist. For there is one flesh of our Lord Jesus Christ, and one cup to [show forth] the unity of His blood; one altar; as there is one bishop, along with the presbytery and deacons, my fellow-servants: that so, whatsoever you do, you may do it according to [the will of] God.” St. Ignatius of Antioch died between 98 and 117 AD. In an early Christian work called the Didache, there is a description of the Mass, “But every Lord’s day gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. But let no one that is at variance with his fellows come together with you, until they be reconciled, that your sacrifice may not be profaned. For this is that which was spoken by the Lord: in every place offer to me a pure sacrifice; for I am a great King, says the Lord, and my name is wonderful among the nations.”
Finally, the first detailed account of the Mass in the early Church comes from St. Justin Martyr, who would eventually die for the faith. He wrote several works defending the faith. One of these, The First Apology, was addressed to the Emperor Titus Aelius Adrianus Antoninus Pius Augustus Caesar, who reigned from 138-161 AD, so it must come from that period.
“And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things. Then we all rise together and pray, and, as we before said, when our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings, according to his ability, and the people assent, saying Amen; and there is a distribution to each, and a participation of that over which thanks have been given, and to those who are absent a portion is sent by the deacons. And they who are well to do, and willing, give what each thinks fit; and what is collected is deposited with the president, who succors the orphans and widows and those who, through sickness or any other cause, are in want, and those who are in bonds and the strangers sojourning among us, and in a word takes care of all who are in need. But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Savior on the same day rose from the dead” (St. Justin Martyr, The First Apology, chapter 67).
This description is remarkably similar to what the Church is still doing today. They gathered specifically on Sunday. They have readings from the Old and New Testaments, although they weren’t called that yet, and then the “president,” or presider, instructs and exhorts the people, reflecting on the readings. Then they rise and pray, bread and wine and water are brought up, and the presider prays over them and distributes them to the people, and the deacon takes some to those who are absent. Then a collection is taken up, so we can see that the collection is actually an ancient tradition of the Church. About the Eucharist, St. Justin Martyr clarifies, “For not as common bread and wine do we receive these; but in like manner as Jesus Christ our Savior, having been made flesh by the Word of God, had both flesh and blood for our salvation, so likewise have we been taught that the food which is blessed by the prayer of His word, and from which our blood and flesh by transmutation are nourished, is the flesh and blood of that Jesus who was made flesh” (chapter 66).
Back in November Archbishop Aymond declared 2021 to be the Year of the Eucharist in the Archdiocese of New Orleans. In December, Pope Francis declared 2021 to be the Year of St. Joseph for the universal Church. So, what are we focusing on for this year, the Eucharist or St. Joseph? Archbishop Aymond, after consulting with the priests of the Archdiocese, has declared 2021 to be the Year of the Eucharist and St. Joseph. We’ll focus mainly on the Eucharist, but we’ll also have extra devotions and teachings for St. Joseph as well.
During 2020 we experienced an unprecedented time of separation from the Sacraments throughout the world. Due to quarantines related to Coronavirus, we were unable to attend Mass here in the Archdiocese of New Orleans for about 6 weeks, and we’re actually still on reduced capacity in Churches. With the vaccines coming out, we have a good chance that restrictions will be further relaxed and more people will be able to get to mass.
This has been such a challenge because the Eucharist is absolutely necessary for living the faith. It isn’t lagniappe, a little something extra that we can take or leave, it’s the very Body and Blood of our Lord Himself and the real presence of God. The Catholic faith is about union with God, and Holy Communion is the path to union with God. Unfortunately, absence from the Eucharist can’t help but affect how we few the Eucharist and our own practice of the faith. For some, it has reinforced their need for the Eucharist and even lead to conversions. For others, it’s helped form a habit of not going to Mass or staying at home and watching Mass on television. Televised Mass isn’t enough because we’re not gathered with the Church to praise the Lord and we can’t receive Communion that way. Watching mass on TV or the internet is like using a spare tire on your car; it’s good as a temporary solution to get you where you need to go, but it won’t last in the long term. The year of the Eucharist is meant to reinforce the Sunday obligation (when it’s reinstated), to center our faith back on the Eucharist and the Holy Mass, and to bring us together as one community, one Church, around the Eucharist.
The Year of St. Joseph was called because 2021 is the 150th anniversary of the declaration of St. Joseph as Patron Saint of the Catholic Church. Theologically, St. Joseph is the patron of the Church because he was chosen by God as the foster father of our Lord Jesus Christ and protector of the Holy Family of Jesus. Since the Church is the Holy Family of the brothers and sisters of Christ in union with our Father in heaven through the gift of the Holy Spirit, St. Joseph is entrusted with the protection of the Catholic Church. The Church, clergy and laity, needs St. Joseph’s intercession and protection from corruption within and persecution without.
This year is an invitation to all of us to ask for the paternal guidance of St. Joseph over the Church, to renew our love for the Real Presence of Christ in the Eucharist, and to recenter our families around the altar and the Holy Sacrifice of the Mass.
In every validly celebrated Catholic Mass, as well as those Eastern Rite Churches that have valid sacraments, the priest calls down the Holy Spirit upon the bread and wine and they are transubstantiated into the Body and Blood, Soul and Divinity of Our Lord Jesus Christ, so that they are really changed and Jesus Christ is really present on our altars. We owe the highest worship and reverence to God, so we owe the highest worship and reverence to the Holy Eucharist, because God is really present there. Let’s look at how the Church asks us to pay reverence to God when we go up to receive Holy Communion.
The General Instruction of the Roman Missal (GIRM), which is the Church document that describes how Mass is supposed to be celebrated, says this, “The Priest prepared himself by a prayer, said quietly, so that he may fruitfully receive the Body and Blood of Christ. The faithful do the same, praying silently” (GIRM, 84). All the people, not only the priest, are to prepare themselves to receive by first praying. Every time we receive we are given grace, but that grace may be more or less effective, more or less fruitful, depending on how we receive it. There are two options for the priests prayer, here is the one I normally use, “May the receiving of your Body and Blood, Lord Jesus Christ, not bring me to judgement and condemnation, but through your loving mercy be for me protection in mind and body and a healing remedy.” As you’re coming up to receive, you may make an Act of Contrition, ask for a particular grace, or ask for growth in faith, hope, and charity.
When we go up to actually receive Communion, we have options on how to receive. First, we can choose to receive either kneeling or standing. The document Redemptionis Sacramentum (RS), which was put out in 2004 by the Vatican Congregation for Divine Worship, says, “’The faithful should receive Communion kneeling or standing, as the Conference of Bishops will have determined’… ‘However, if they receive Communion standing, it is recommended that they give due reverence before the reception of the Sacrament” (RS, 90). You have the right to choose to receive kneeling or standing. If you stand, however, you should genuflect or bow before receiving to show reverence for the Blessed Sacrament. After all, you’re not in line for fast food but to receive the very Body and Blood of Jesus Christ. I’ve notice more people receiving Communion kneeling lately, and I want to make it easier for them, so we’re going to start putting kneelers out at the front Communion station.
Your second choice is to receive on the tongue or in the hand, “Although each of the faithful has the right to receive Holy Communion on the tongue, at his choice, if any communicant should wish to receive the Sacrament in the hand, in areas where the Bishops’ Conference with the recognition of the Apostolic See has given permission, the sacred host is to be administered to him or her” (RS, 92). Basically, receiving on the tongue is the ordinary way, but the bishops can ask the Pope for permission to give Communion in the hand as well. You therefore have the right to receive either way. If you receive on the tongue, extend your tongue and open your mouth wide enough to receive the Host, but not so wide that we can check your tonsils. If you receive in the hand, follow the advice of St. Cyril of Jerusalem, “When you approach, take care not to do so with your hand stretched out and your fingers open or apart, but rather place your left hand as a throne beneath your right, as befits one who is about to receive the King. Then receive him, taking care that nothing is lost” (Cat. Myst. V, 21-22).
I like to focus on the Most Holy Eucharist on Easter Sunday, because the Eucharist is the Resurrected and Glorified Jesus Christ made present for us in the Most Blessed Sacrament. We celebrate the Resurrection of the Lord specifically on Easter Sunday, but every Sunday, and every Mass, is a celebration of the Resurrection, just as every Mass is also a memorial of the Passion and death of the Lord. On this Easter Sunday, many of us won’t get to receive Holy Communion and almost none of us will get to go to Mass. We’ve been encouraging people to watch and listen to the Mass however they can and to make a Spiritual Communion, but that truly isn’t the same as actually attending Mass. In the Mass the Body of Christ, which is the Church, is gathered together to worship our Lord and God and be united to him through the Most Blessed Sacrament of His Body and Blood, and our physical presence there is important. After all, it’s important that the Son of God really became flesh and didn’t just appear to. However, just being physically present at Mass isn’t enough, either; we need to actually be paying attention. We need to actively participate in the Mass, and we can do that part even sitting in front of our computers or TVs, and God can use that to bring unimaginable graces into our lives.
Before Mass even starts, take 3-5 minutes to prepare yourself for Mass. Try to push any distractions out of your mind, and ask the Holy Spirit to help you to focus. Take this time to tell God what you are offering the Mass for: a particular grace, a person, the intentions of the Pope, etc.
During the Penitential Rite, really ask God for mercy. You probably don’t have enough time to do a full examination of conscience, but in the brief pause remember any particular sins that are weighing on your soul and ask God to give you a holy hatred for every sin and a desire to never be separated from Him.
Try to really pay attention to the readings as they’re read. You don’t need to analyze them for every little detail, but at least listen for something that stands out to you: an idea, theme, phrase, or action. During the homily, listen for the main point. God can and will speak to you through the homily, whether the homilist is interesting or boring. You may learn something new, find something to bring to prayer, or be called to do something.
While the gifts are being prepared, prepare to offer yourself to God along with them. Place your intention on the altar with the gifts. Place yourself on the paten with the host and in the chalice with the wine. Ask the Lord to transform you through His grace just as the bread and wine or transubstantiated to become the Body and Blood of our Lord Jesus Christ. Then, during the Eucharistic Prayer focus on the words the priest is saying and unite your prayers to his.
After Mass is over, just get up and walk away immediately. Take a moment to thank the Lord for the great gift of the Mass, of your faith, and of the Church. Ask the Holy Spirit to help you put the graces you’ve receive to use so that, through this Mass, you might grow in love of God and neighbor in some tangible way.
Fr. Bryan Howard
3rd Sunday of Advent – Year A – 15 December 2019
St. John the Baptist, Jesus’ own cousin, is the one who first noticed the Jesus is the Messiah. He had the mission to prepare the people for the Messiah and to point Him out when He came, and he accomplished his mission. However, by this point St. John the Baptist has been imprisoned by King Herod for questioning the legality and morality of his marriage. So, St. John is at a low point in his life and he’s beginning to doubt himself. Is Jesus really the Messiah? Did I get it right? Is the Kingdom of God coming? He sends some of his disciples to ask Jesus if He’s really the Messiah, the Christ? Jesus tells them to look at what He’s doing: giving sight to the blind, healing the crippled, cleansing lepers, making the deaf hear, raising the dead, and proclaiming the good news to the poor. He’s doing all of the things that the Messiah was prophesied to do, and He’s letting His actions speak for Him.
Actions always speak louder than words. It’s one thing to say that you love someone, and it’s another to put their needs ahead of your own, or valuing bravery verses risking your life for a worthy cause, or saying that generosity is important verses making a real sacrifice to help the needy. The prophets of the Old Testament understand that merely proclaiming the Word of God wasn’t enough, they lived out their prophesies. That’s what St. John the Baptist was doing. He lived in the desert, wore camel hair clothes, and lived on locusts and honey. This was a dramatic way of asking people if God was more important to them than comfort, honor, wealth, and luxury. Are we ever tempted to put aside our honesty to get ahead at work, or will we sacrifice worldly success to build up treasure in heaven? Are we willing to put aside our faith because we think people will think we’re strange or crazy? Are we willing to put aside our morality so we can hang out with certain people, the cool crowd? Now, let me be clear, money, honor, comfort, and success are all good things. Accomplishing things in life is good. Providing a good life for your family is good. But they’re only good in the context of a good, moral life. It’s the single minded pursuit of them and willingness to sacrifice our principles for them that is immoral. By giving them up entirely, St. John the Baptist was saying, in a dramatic way, that God must be first in our lives and that we should be willing to give everything else for Him.
We don’t usually think of it like that, but marriage is another way of living out a prophetic life. Catholics consider marriage to be a sacrament. Sacraments are visible signs of invisible graces. For example, the water of baptism symbolizes the effect that baptism has on the soul of giving spiritual life and spiritual cleansing. So in marriage the love of husband and wife for one another and for their children represent the love that God has for us. It’s hard for us to imagine the kind of love that God has for us because we don’t actually have any experience with it. The Bible compares it to the love of a spouse or a parent because that is the closest thing we have to it in this life, and yet, we’re only human, so we make mistakes and fail to show our love for one another. We show love or feel love, but God is love.
St. Augustine wrote about the three goods of marriage, and these are what the bride and groom promise to one another in the marriage vows: fidelity, indissolubility, and fruitfulness. The bride and groom promise to be faithful in good times and in bad, in sickness and in health, for better or worse, and for richer or poorer. It’s easy to be faithful in good times and health, and for better and richer. What they’re really promising is fidelity in bad times, in sickness, for worse, and for poorer. God’s faithfulness is one of the primary ways that God is described in the Old Testament. He is faithful to Israel even when they sin against Him by worshiping false gods, breaking His laws, and taking advantage of the most helpless in society. When they forsake Him He allows them to go, even when it results in destruction, but He always forgives them and brings them back. He keeps sending them prophets to call them to repentance, and He eventually sends even His own Son, our Lord Jesus Christ, to die for them and for us.
The bride and groom promise to be faithful “until death do us part,” or “all the days of my life.” That’s a poetic way of saying that they are promising to love each other without limit. They give themselves to one another in every aspect of life and for their entire life. That’s what the Eucharist is for us. In Jesus Christ, God has given Himself to us. He even suffered and died for us, and He continues to give Himself to us in the Eucharist, body and blood, soul and divinity. Husband and wife promise that their love for one another doesn’t depend on they’re emotions, which can change, but that they will continue to place one another’s needs ahead of their own. It’s not just hard, it’s humanly impossible, so we go before God and ask for His help.
Finally, marriage is fruitful. Love always wants to spread, to grow, and to give life. After all, even though God has everything that He needs in the Trinity, He created the universe and gave us life in order to share His life and His love with us. The most obvious way this is shown in marriage is having children, who are a living expression of their love for one another, but it’s also shown in those who adopt children or reach out in love to those around them in so many different ways. The very witness of their love and care for one another is one of the greatest gifts they can give.
I’ve been focusing on marriage because it’s so important and families are under so much stress, but we are all, as Christians, called to be witnesses of love to one another, to live in a prophetic way, and to bring God into people’s lives. We’re each called to do that in our own way, but in this Mass let’s ask God to give us grace and strength through the Eucharist, the great sign of His love for us, so we can go out and be better witnesses to that love in how we treat one another.
Why are the sacraments important? What do they do? How do they affect us? The sacraments are symbols of the grace of God that was won for us by Christ on the Cross and that comes into our lives through the Holy Spirit, but they aren’t merely symbols. Since the sacraments were instituted by Christ Himself, they have His authority and carry His power. When the sacraments are performed in the proper way they really bring about what they symbolize. They don’t rely on the holiness of the one performing the sacrament; they rely on the promise of Christ.
Certain sacraments can be received many times, like the Eucharist and Confession, because they give us graces that we need over and over, like the nourishment of God’s grace and the forgiveness of sins. Other sacraments can only be received once, like Baptism, because they give us a grace that tends to stay with us. The Catechism of the Catholic Church says this:
The three sacraments of Baptism, Confirmation, and Holy Orders confer, in addition to grace, a sacramental character or “seal” by which the Christian shares in Christ’s priesthood and is made a member of the Church according to different sates and functions. This configuration to Christ and to the Church, brought about by the Spirit, is indelible; it remains for ever in the Christian as a positive disposition for grace, a promise and guarantee of divine protection, and as a vocation to divine worship and to the service of the Church. Therefore these sacraments can never be repeated. (CCC, 1121)
This seal is permanent. Once someone is baptized, confirmed, or ordained, they are forever baptized, confirmed, or ordained. Since the mark or seal is on the soul it lasts even after death. This seal confirms us to Christ and especially to His Cross and Resurrection. It is a “disposition for grace” and a “promise of divine protection.” God wants to give us grace to protect us against spiritual evils and the activity of the devil and to help us to grow in holiness, but we still have to accept those graces and cooperate with how God wants to work in our lives, which the sacramental seal helps us to do.
Finally, the seal is a “vocation to divine worship and to the service of the Church.” In other words we’re called to make use of the grace that we’ve been given. This grace adheres or sticks to the soul and it’s difficult to get rid of. So we have to ask ourselves, “How am I using the grace of Baptism that I received? The grace of Confirmation? The grace of the diaconate or priesthood?”
Last week I wrote about how the laying on of hands in the sacraments represents the blessing of God the Father coming down unto us and making us His children. If we keep reading in the Old Testament, we see that the laying on of hands has another meaning. When Moses ordained Aaron and his sons as the first priests, God told them to take 1 bull and 2 rams, then to anoint Aaron and his sons with Chrism and dress them in the priestly vestments. Then, it says that Aaron and the other priests “lay their hands upon the head of the bull, and you shall kill the bull,” and “Aaron and his sons shall lay their hands upon the head of the ram, and you shall slaughter the ram,” and finally, “you shall take the other ram; and Aaron and his sons shall lay their hands upon the head of the ram, and you shall kill the ram” (Ex 29). The book of Leviticus is the instruction book for the Old Testament priests on how to make the sacrifices in the Temple. Over and over the book of Leviticus says things like this, “He shall bring the bull to the door of the tent of meeting before the Lord, and lay his hand on the head of the bull, and kill the bull before the Lord” (Lv 4:4). If you’re a bull or a ram or a lamb in the Temple and you see a guy in special priestly vestments coming towards you with his hands stretched out, you better run because you’re being set apart as a sacrifice for the Lord.
Likewise, in the ordination of a Catholic priest, the bishop lays his hands on the head of the young man, thus setting Him apart for the Lord and marking Him as a sacrificial offering for God. The priest is called to die to himself so He can live for Christ. It’s not just priests who receive the laying on of hands. In the Sacrament of Confirmation each candidate, or all together if there are many of them, receives the laying on of hands, signifying that they too are set apart for God. In the sacraments we are conformed to Jesus Christ. We become children of God because we are united with the Son of God. We are, as it were, sons in the Son. Jesus Christ became one of us in the incarnation in order to make us like Him and show us what it means to be children of God. As Jesus said, “If any man would come after me, let him deny himself and take up his cross and follow me” (Mt 16:24). Being conformed to Christ means to take up the Cross and be willing to suffer for the good of others, as Jesus Christ did for us.
How do we take up the Cross in our daily lives? First, we know that everyone experiences suffering at some points in their lives. We can suffer patiently and offer it up. There’s no special trick to this. Simply tell Jesus that you are giving Him you pain and suffering for whatever intention you have. You can offer it for the souls in purgatory, for your family or children, for Catholic missionaries, or any other intention that you may have. This won’t make your suffering go away, but it will unite it to the Cross of Christ and give it meaning.
Some suffering, like an illness, comes to us against our will and some we choose to undergo. The highest form of suffering is the suffering that we willingly endure for the sake of a loved one, as a soldier or first responder puts their lives on the line to save some else or as a martyr endures suffering and death because of their faith in God. Martyrdom is to die the death of Christ and so to be conformed to Christ not only in life but also in death, and so martyrs go straight to heaven, because they are already united to Christ. Let us ask Jesus to give us the strength of the martyrs in all the suffering in our lives, that we may be conformed to Christ in life, in death, and for eternity in heaven.
If you’ve been around the Catholic Church very much, then you’ve surely noticed a priest imposing hands over or laying hands on some object or person, for example, when he’s blessing something or someone, or in the sacraments. In the Mass the priest holds his hands over the bread and wine during the epiclesis of the Eucharistic Prayer, in the ordination of a priest or deacon the bishop lays his hands on their heads before praying the Prayer of Ordination, and in the Sacrament of Reconciliation the priest holds his hand over the person while praying the Prayer of Absolution. This is a symbol of the priest calling down the Holy Spirit to give grace, as we read in the Acts of the Apostles, “Then they laid their hands on them and they received the Holy Spirit” (Acts 8:17). So, extending the hands in blessing is a priestly act of calling down the Holy Spirit, but what is that blessing actually doing for us.
The first blessings we see in the Bible occur in the Book of Genesis. We see Isaac blessing Jacob and Jacob blessing his children and grandchildren. The blessings in Genesis are of fathers blessing their children, as when Isaac blesses Jacob and makes him his primary heir. A blessing can also make someone who isn’t your child into your child. The 12 tribes of Israel are the sons of Jacob, whose name God changed to Israel, except that the rest of the Bible often speaks of the half-tribes of Ephraim and Manasseh. These were Joseph’s two sons, who received a special blessing from Israel, and from that point on they were listed with the sons of Israel instead of his grandchildren.
In the book of Judges we read about Micah, who set up a shrine in his land and was looking for a priest for the shrine. One day, a Levite, the priestly tribe, was passing through, and Micah asked him to stay and be their priest, saying, “Stay with me, and be to me a father and a priest, and I will give you ten pieces of silver a year, and a suit of apparel, and your living” (Jdg 17:10). So, a priest, in the Old Testament, is seen as a type of spiritual father. This continues in the New Testament, when St. Paul calls himself a father to those whom he has brought into the faith, “For though you have countless guides in Christ, you do not have many fathers. For I became your father in Christ Jesus through the Gospel” (1 Cor 4:15). In both the Old and New Testaments, the one who blesses, the priest, is considered a spiritual father, because through the blessing of God we become children of God.
In the Sacraments, whenever the priest imposes hands over something he calls down the Holy Spirit and that thing changes. In the Mass, the Holy Spirit, changes the bread and wine into the Body and Blood of Christ. In the Sacrament of Holy Orders, a man becomes a deacon, priest, or bishop. In the Sacrament of Reconciliation our sins are forgiven and our souls cleansed. In Baptism the priest lays his hand on your head, you are reborn through water and the Holy Spirit, and you become a child of God. If, then, we are children of God, let us follow the Son of God, Jesus Christ our Lord, in the way we live our lives.
Since today is the Feast of the Baptism of the Lord, I’ve been thinking a lot about baptism. John the Baptist said about Jesus, “I baptize you with water for repentance, but he who is coming after me is mightier than I, whose sandals I am not worthy to carry; he will baptize you with the Holy Spirit and with fire” (Mt. 3:11). The only thing necessary for baptism is to use real water, to intend to do what the Church intends, and to use the formula, “I baptize you in the name of the Father, and of the Son, and of the Holy Spirit.” However, there are other rites and symbols in a Catholic baptism which the Church uses to show us what’s happening in baptism, such as the water, the white garment, and the candle.
Water is necessary for the baptism to be valid, but it isn’t used on accident. We use water because water does physically for the body what baptism does spiritually for the soul. Water is used to clean things because almost everything dissolves in water, and baptism “cleans,” or purifies, the soul since it removes all traces of sin, both personal sin and original sin. Water is also necessary for life. We need to drink water to live, our bodies are filled with water, and we are born from water. In baptism, we’re reborn through water into the family of God and given the new life of the Holy Spirit.
After the person is baptized they are clothed in a white garment. As this is done the celebrant prays, “You have become a new creation, and have clothed yourself in Christ. See in this white garment the outward sign of your Christian dignity…bring that dignity unstained into the everlasting life of heaven.” This visibly shows the cleansing of the soul that happens in baptism and reminds us not to stain ourselves by falling back into sin.
Then someone, usually one of the godparents, lights the baptismal candle from the Paschal Candle, which is lit for every baptism. The Paschal Candle, or Easter Candle, represents the resurrected Christ. At the Easter Vigil Mass the Paschal Candle is lit outside and then brought into the Church in procession, representing Jesus Christ returning to the Church after His death on the Cross on Good Friday. As St. Paul tells us, “Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life” (Rm. 6:3-4). The baptism candle therefore represents the Resurrection of Jesus Christ giving new life to the soul of the baptized and the hope for our own resurrection to eternal life in heaven.
There are other rites in the Rite of Baptism, like the two anointings and the ephphatha (and yes, that’s spelled correctly), but I chose to reflect on these three to show us that baptism is supposed to be about being cleansed of our sins and anything that is not of God and receiving the new life of the Holy Spirit. May we all live out the grace of baptism in our lives.
We all know that we have to go to Mass every Sunday and Holy Day of Obligation, which are the Assumption (August 15), All Saints Day (November 1), the Immaculate Conception (December 8), Christmas (December 25), and the Solemnity of Mary, the Mother of God (January 1). Have you ever wondered why? In the next few weeks I’ll answer that question and other related to the Mass and the Sacraments.
The Second Vatican Council was a gathering of all the bishops of the Catholic Church to discuss certain issues affecting the Church and society, including the liturgy and sacraments of the Church, the Bible, evangelization, the relationship of priesthood and the laity, and modern society and technology, among other things. It began in October of 1962 and ended in December of 1965. One of the most important topics the Council Fathers (the bishops who attended and voted on the acceptance or rejection of the documents) covered was the Mass.
They called the Eucharist “the source and summit of the Christian life,” because the Eucharist is the Body and Blood of Jesus Christ, the presence of God Himself. God is the source of all things, but in a special way He is the source of the Christian life because He sent the Holy Spirit into our hearts to unite us to Christ. Whenever we receive the Eucharist we are more and more closely united to Jesus Christ. God is also the summit of the Christian life, meaning that He is our goal. The reason that we are Christians is to grow closer to God. That’s what holiness is: closeness to God. The Eucharist is the best way to grow in holiness because we are never closer to God than we are when we receive Communion.
Fr. Bryan was pastor of Our Lady of Lourdes from July 3, 2017 to June 2022.