Salve Regina

 

Disregard this at your peril.

Lacrimarum Valle,

LSP

Sunday Mass

 

For the first time in over a year I took a Sunday off and went to Mass in Dallas, at St. Matthias. "Smokey Matt's" is a traditional Anglo-Catholic church with an oriented liturgy, faithful priests and a down to earth, goodhearted congregation. Great people.

The previous Rector was sent there, he tells me, "to shut the place down," but he didn't, he grew the parish instead and quite literally built it. More than this, under his guidance, the church bought its way out from under pharaonic captivity to the Rainbow Church of Woken Dreams and the Diocese of Dallas. It now lives within the green pastures and still waters of the Diocese of Fort Worth. Result.

Fr. Dwight, Deacon of the Mass, gave an entertaining and true homily on today's Gospel, Martha and Mary. Without Mary's listening to Christ in love, in prayer, our active service becomes brittle at best and we run the risk of becoming "dried out activists." Yes indeed. Here's Benedict XVI on the same passage in Luke:

Martha and Mary are two sisters; they also have a brother, Lazarus, but he does not appear on this occasion. Jesus is passing through their village and, the text says, Martha received him at her home (cf. 10: 38). This detail enables us to understand that Martha is the elder of the two, the one in charge of the house. Indeed, when Jesus has been made comfortable, Mary sits at his feet and listens to him while Martha is totally absorbed by her many tasks, certainly due to the special Guest.

We seem to see the scene: one sister bustling about busily and the other, as it were, enraptured by the presence of the Teacher and by his words. A little later Martha, who is evidently resentful, can no longer resist and complains, even feeling that she has a right to criticize Jesus: "Lord, do you not care that my sister has left me to serve alone? Tell her then to help me". Martha would even like to teach the Teacher! Jesus on the other hand answers her very calmly: "Martha, Martha", and the repetition of her name expresses his affection, "you are anxious and troubled about many things; only one thing is needful. Mary has chosen the good portion, which shall not be taken away from her" (10: 41-42). Christ's words are quite clear: there is no contempt for active life, nor even less for generous hospitality; rather, a distinct reminder of the fact that the only really necessary thing is something else: listening to the word of the Lord; and the Lord is there at that moment, present in the Person of Jesus! All the rest will pass away and will be taken from us but the word of God is eternal and gives meaning to our daily actions.

Dear friends, as I said, this Gospel passage...  recalls the fact that the human person must indeed work and be involved in domestic and professional occupations, but first and foremost needs God, who is the inner light of Love and Truth. Without love, even the most important activities lose their value and give no joy. Without a profound meaning, all our activities are reduced to sterile and unorganised activism. And who, if not Jesus Christ, gives us Love and Truth? Therefore, brothers and sisters, let us learn to help each other, to collaborate, but first of all to choose together the better part which is and always will be our greatest good.

Here endeth the Lesson and as we reflect upon it, check out this helpful infographic.

Arduus Ad Solem,

LSP 

A Short Sunday Evening Reflection

 

In today's Gospel, Mark 6:30-44, we saw Christ miraculously multiply loaves and fish to feed 5000, a physical feast which points to a heavenly one. The elements of the miracle are telling.

5 loaves for the 5 books of the Law given by God to Moses on Sinai, the law of righteousness and love spoken to by the Prophets. And so there are two fish, for the twofold summary of the divine commandments, to love God and neighbor, as enunciated by Moses and Elijah, the Law and the Prophets.

This Law is fulfilled in Christ, he is the love of God incarnate, righteousness itself, so the bread and fish ultimately represent him. Jesus, the bread of life, will miraculously feed the people of the new covenant with himself, he does so in the Eucharist. I found this helpful, from Benedict XVI:

The dual commandment to love God and neighbor encloses the two aspects of a sole dynamism of the heart and of life. Jesus thus achieves the ancient revelation, not in adding an unedited commandment, but by realizing in himself and in his own salvific action the living synthesis of the two great words of the old covenant: “You will love your God the Lord with all your heart …” and “you will love your neighbor as yourself” (cf. Deuteronomy 6:5; Leviticus 19:18).

In the Eucharist, we contemplate the sacrament of this living synthesis of the law: Christ gives us, with himself, the full realization of the love for God and the love for our brothers. And this love of his, he communicates to us when we are nourished by his Body and his Blood. This is when what St. Paul wrote to the Thessalonians in today’s reading is achieved: “You broke with the worship of false gods and became the servants of the living and true God” (1 Thessalonians 1:9). This conversion is the beginning of the path of holiness that the Christian is called to achieve in his own existence.

 

You broke with the worship of false gods and became servants of the living and true God. This conversion is the beginning of the path of holiness that the Christian is called to achieve in his own existence. Yes indeed.

God bless,

LSP

Holy Wednesday

 

In between cleaning all the guns that I don't have and watching scenes from Tombstone on continuous loop, I look forward to Maundy Thursday with it's double mandate, do this and love one another as I have loved you, the former realized in the Eucharist, was ever a command so obeyed?, and the latter signified by Christ washing the feet of his disciples.

The connection is clear and lies in the Cross, from which Jesus washes away our sins in his supreme act of love. And it's precisely this sacrifice that's made present to us in the Sacrament of the Altar. The extent to which we receive the grace offered, think Parable of the Sower, depends on our obedience to the commandment to love. 

Benedict XVI reflects:

In it (Confession), the Lord continually rewashes our dirty feet, and we are able to sit at table with Him.

But in this way, the word takes on yet another meaning, in which the Lord extends the "sacramentum" by making it the "exemplum," a gift, a service for our brother: "If I, therefore, the master and teacher, have washed your feet, you ought to wash one another's feet" (John 13:14). We must wash each other's feet in the daily mutual service of love. But we must also wash our feet in the sense of constantly forgiving one another. The debt that the Lord has forgiven us is always infinitely greater than all of the debts that others could owe to us (cf. Mt. 18:21-35). It is to this that Holy Thursday exhorts us: not to allow rancor toward others to become, in its depths, a poisoning of the soul. It exhorts us to constantly purify our memory, forgiving one another from the heart, washing each other's feet, thus being able to join together in the banquet of God.

Holy Thursday is a day of gratitude and of joy for the great gift of love to the end that the Lord has given to us. We want to pray to the Lord at this time, so that gratitude and joy may become in us the power of loving together with his love. Amen.

Amen to that. We must and should hunger and thirst for righteousness, swords about the Cross. But by the same token, there is no place for the poisonous serpent of hatred within our hearts. It is the hallmark of our Adversary, Satan. And remember, though it seems counter-intuitive, the enemy's lost and lost hard.

Be on the side of Light,

LSP

Faith

I know this site is mostly about firearms, horses and our space faring friends in the ACoC (Anglican Church of Canada) and liturgical dancers and, well, whatever springs to mind. So here's a bit on faith, which the Epistle to the Hebrews tells us is the "substance of things hoped for, the argument of things unseen." (Heb 11:1)

There's a curious interplay of surety and uncertainty in this, to say nothing of the action of the Word drawing us as hypostasis (substance) and argument through our present clouded perspective to the fullness of the beatific vision.

I like these words from Benedict XVI's Introduction to Christianity:

“No one can lay God and his Kingdom on the table before another man; even the believer cannot do it for himself. But however strongly unbelief may feel justified thereby, it cannot forget the eerie feeling induced by the words “Yet perhaps it is true.” That perhaps” is the unavoidable temptation it cannot elude, the temptation in which it, too, in the very act of rejection, has to experience the unrejectability of belief. In other words, both the believer and the unbeliever share, each in his own way, doubt and belief, if they do not hide from themselves and from the truth of their being. Neither can quite escape wither doubt or belief; for the one, faith is present against doubt; for the other, through doubt and in the form of doubt. It is the basic pattern of man’s destiny only to be allowed to find the finality of his existence in this unceasing rivalry between doubt and belief, temptation and certainty. Perhaps in precisely this way doubt, which saves both sides from being shut up in their own worlds, could become the avenue of communication. It prevents both from enjoying complete self-satisfaction; it opens up the believer to the doubter and the doubter to the believer; for one, it is his share in the fate of the unbeliever; for the other, the form in which belief remains nevertheless a challenge to him.” 

And again:

“There is no such thing as a mere observer. There is no such thing as pure objectivity. One can even say that the higher an object stands in human terms, the more it penetrates the center of individuality; and the more it engages the beholder’s individuality, then the smaller the possibility of the mere distancing involved in pure objectivity. Thus, wherever an answer is presented as unemotionally objective, as a statement that finally goes beyond the prejudices of the pious and provides purely factual, scientific information, then it has to be said that the speaker has here fallen victim to self-deception. This kind of objectivity is quite simply denied to man. He cannot ask and exist as a mere observer. He who tries to be a mere observer experiences nothing. Even the reality “God” can only impinge on the vision of him who enters in the experiment with God – the experiment that we call faith. Only by entering does one experience; only by cooperating in the experiment does one ask at all; and only he who asks receives an answer.”

If you're interested in this, see B16's lecture to the theology faculty at Breslau. His use of Thomas, Augustine and other "Masters" is simply outstanding and to my mind well worth reading several times. 

Keep the Faith,

LSP