Here are photos of the original St. Joseph's built in 1911. It was a beautiful space. I know the people who "updated" the interior thought they were doing a good thing. But, I love the old space better:
Wednesday, October 3, 2018
Don't you love stained glass windows in a church? They not only bring beauty and light into the sanctuary, but teach as well. Here are some of the stained glass windows at St. Joseph's in Auburn:
I love this little church in the foothills east of Sacramento. Our daughter was married there. We attended catechism classes there and were confirmed in the faith. I would love to see this church restored to its original.
Wednesday, April 18, 2018
THE APOSTLE ST. THOMAS ON THE AMERICAN CONTINENT
by Father P. De Roo, 1899
The belief that ... [the Apostle] St. Thomas penetrated as far as America, in the desire to propagate the teaching of Jesus Christ, is not devoid of foundation. ...[T]he old American traditions, so singularly consistent by their agreement, whilst originating in many different parts of this extensive continent, cannot be [lightly dismissed]. St. Thomas ... had not [here] lasting success..., but other Catholic missionaries followed in the course of time to renew the work, and to teach Catholic doctrine, morality, and worship, of which the Spaniards found so many clear vestiges in South America at the time of its discovery and conquest.
But, you may ask, how did he get to the Americas in order to evangelize them;[We should then by no means rule out the possibility] of a miraculous intervention of God for the purpose of spreading the true Faith.... [Let us consider] some prehistoric vestiges found in America, that would seem to indicate the actual presence of the Apostle St. Thomas on this continent.
It is especially amongst the oldest nations of Brazil that the memory of the Apostle has been religiously kept, ...preserv[ing] the tradition that he preached to them. Nieremberg (Historiae Naturae, l. xiv, c. cxvii) writes: "The East Indians [i.e., those of Brazil] still show a path followed by St. Thomas on his way to the kingdoms of Peru. ... It is related in particular that St. Thomas had gone to Paraguay (See Nieremberg, loc. cit., and Bancroft, Native Races, vol. V, p 26) along the Iguazu River; and afterwards to Parana on the Uruguay, on the bank of which is pointed out a spot where he sat down to rest. According to the ancient reports he foretold the later coming of men who would announce to their descendants the faith of the true God. This tradition is indeed a great consolation and encouragement to the preachers of our holy religion who suffer much in their labors for the faith among those barbarous nations." ... [A]nyone reading the chronicles of Brazil...must be impressed with the fact that in that country, down from ancient times, ...the name of St. Thomas, who preached there, is preserved. ...
[Concerning the above reference] stat[ing] that St. Thomas entered Paraguay and the neighboring provinces..., Sahagun (Historia General, p. iv) relates that the Commissary of the Franciscans, who, with four other religious, had been sent to La Plata, wrote on the first of May, 1533, ...a most remarkable letter, in which he states that the Christians had been received like angels by the natives, from whom he had learned that, four years before, a certain prophet...had announced to them that ere long Christians, brothers of St. Thomas, would come to baptize [them].... [T]he prophet...had [further] enjoined them to keep the Commandments and many other Christian teachings. This report is hardly more surprising than [what we learn] from the History of Paraguay by Charlevoix...: When, in the year 1609, the Fathers Cataldino and Moceta penetrated into the wilderness of America, to convert the Guaranis, [certain] chiefs of the tribe assured them that long ago, according to their ancestral traditions, a learned man, named Pay Zuma or Pay Tuma, had preached in their country the faith of heaven and had made many conversions amongst them. Yet, in leaving he had foretold them that they and their descendants would abandon the worship of the true God, whom he had made known to them; but that, after the lapse of centuries other messengers of the same God would come with a cross, like the one they saw him carrying, and would restore among their posterity the faith he was preaching. Some years later, when Fathers Montoya and Mendoza were in the district of Taiati, in the province of Santa Crux, the Indians, seeing them approach with crosses in their hands, received them with great demonstrations of joy. The missionaries, manifesting their astonishment, were told the same story as was told Cataldino and Moceta. These natives designated their ancient Apostle also by the name of Pay Abara, or the Celibate Father. Pay Zuma seems, however, to have been the more common appellation. In all these regions the first Christian missionaries of the sixteenth century were called Pay-zumas, by the aborigines (cf. Horn, De Originibus Americanis, l. 3, c. 19; and Bastian, Die Culturländer des Alten Amerika, b. II, s. 58-67). ... It will be noticed that [the form Zuma or Tuma] bears a striking resemblance to the Apostle's name. ...
Traditions similar to these are reported in other parts of South America, such as those of the Tupinambas, and along the Uruguay, where is shown still the resting-place of the Apostle during his sojourn among the tribe (Nieremberg, loc. cit.). ...
The most ancient traditions of the Peruvians tell of a white-bearded man, named "Thonapa Arnava," ...who arrived in Peru from a southern direction, clothed with a long violet garment and red mantle. He taught the people to worship ... the Supreme God and Creator, instead of the sun and moon; [he] healed the sick and restored sight to the blind. At his approach, wherever he went, the demons took to flight. ... Horn aptly remarks that proper names frequently undergo slight variations in their passage from language to language, so that Thonapa might easily represent Thoma-Papas. ... [The title Papas, or Father, is] evidently imported, as it is without meaning in the native tongue.... The surname "Arnava" is not unreasonably interpreted from the Peruvian Nechua dialect, in which arma or arna signifies to bathe or pour water, referring probably to the ceremonies of baptism administered by St. Thomas...; [thus the name seems to designate him as Father] Thomas the Baptist. Sahagun tells the curious fact that the Peruvians gave to their missionaries, after the Spanish conquest, the name of ... Padres Tomés.
The Chilians likewise have a tradition of a bearded and shod man, who had appeared to their forefathers, healing the sick and procuring for them, when their land was parched, abundant rains (Bastian, loc.cit.).
[Concerning] the northern half of our continent..., we find in one of [America's] most magnificent ruins, in the temple of the cross of Palenque, artistic relics, which many learned antiquarians have considered as unmistakable records of the early possession of the Catholic faith. ...
Sahagun...assures us that the famous Mexican high priest and civilizer, Quetzalcoatl, was none other than St. Thomas. "Cohuatl," he says, means not serpent, as it is often mistranslated, but "twin," that is, the name of the Apostle, who was called Didumos, which means "twin"; an interpretation confirmed by the fact that in Mexico there was no serpent-worship, and no serpent is represented on any altar. ... Bancroft (Ibid., vol. V, p 200) ... says: "During the Olmec period, that is, the earliest periods of Nahua power, the great Quetzalcoatl appeared. His teachings, according to the traditions, had much in common with those of Christ in the Old World; and most of the Spanish writers firmly believed him to be identical with one of the Christian Apostles, probably St. Thomas."
Thus the belief that ... [the Apostle] St. Thomas penetrated as far as America, in the desire to propagate the teaching of Jesus Christ, is not devoid of foundation. ...[T]he old American traditions, so singularly consistent by their agreement, whilst originating in many different parts of this extensive continent, cannot be [lightly dismissed]. St. Thomas ... had not [here] lasting success..., but other Catholic missionaries followed in the course of time to renew the work, and to teach Catholic doctrine, morality, and worship, of which the Spaniards found so many clear vestiges in South America at the time of its discovery and conquest.
It would not, therefore, have been such an extraordinary matter to have followed these nations in their migrations eastward to Polynesia, and even as far as the Americas. ... But suppose that, for the sake of argument, it be granted that human means of transportation from Palestine or from European coasts to America were unknown during the lifetime of the Apostle....
There are records to indicate that St. Thomas travelled through [regions of the ancient Near East such as] Parthia, Media, Persia, Hircania, and Bactria, and thence proceeded further east to India proper (Roman Breviary, Dec. 21). Greek-speaking Christian congregations still exist at Socotera [the island Socotra, in the Indian Ocean], the place in which the missionary Theophilus was preaching at the time of Emperor Constantine. It is well known that an entire Christian population was found here by Kosmas Indicopleustes in the sixth century, by Arabian freighters in the ninth, and finally by the Portuguese in the year 1507. According to the traditions of the Syrian Christians, the Apostle passed by Socotera and landed at Cranganor, where took place the first conversions of the Indian people. He established Christian communities all over the coasts of Coromandel and Malabar, until he shed his blood for the doctrine he was preaching -- in a place, since called Beit-Tuma, or house of Thomas. This tradition is related by St. Gregory of Nazianzen, and by a merchant of Alexandria who found Christians also in Ceylon (Peschel: Geschichte des Zeitalters der Entdeckungen, S. 5). Nicephorus, of Constantinople, and nearly all the authors referred to by Solorzano, state, moreover, that St. Thomas preached [not only] to the easternmost peoples of India, [but even to] the Chinese.
(Rev. P. De Roo, "The Apostle St. Thomas in America," American Ecclesiastical Review, vol. XX, Jan., 1899)
Tuesday, April 10, 2018
"In his act of self-sacrifice on the cross, the fathers argued, Jesus lured the dark powers into the open and away from the human beings who had been in their thrall." excerpt from, The Most Unexpectedly religious film of the year, by Bishop Robert Barron.
After reading Bishop Barron's commentary on The Quiet Place, 2018, my mind began wondering over the father's self sacrifice to save his children and how this could be compared to God the Father's plan for humanity in the sacrifice of his only begotten son, Jesus; and I thought to myself....does anyone today think their sins are so bad they should die because of them? Most people I talk to have a pretty good opinion of themselves and when confronted with the reality of their sins will say, "I just ask God to forgive me and He does".
Okay, that is all very well and good, but what about the sin committed? Was it so bad that one should die because of the sin? Personally, I think we have collectively all gone far afield of what God thinks of sin - immoral acts; and, perhaps we really don't understand how devastating sin is in our lives. It is too easy in this modern culture to be distracted, look the other way, deliberately forget about the sin. Therefore, we never truly develop a sense of mortification for our deeds that so displease God.
So, what does that do in regards to the great sacrifice of God's son, Jesus? It seems logical to think that if one does not think one's sins are really all that bad, and certainly not bad enough to die for, then Christ's sacrifice isn't......well, you know where that leads. Heaven forbid that our hearts should be so hardened that we are not truly cut the marrow of our souls each time we sin. Pray for these things that you might have a tender heart: mortification of spirit, habitual contrition through the gift of compunction, for tears of sorrow for our sins, for the grace to pray well, for perseverance, for docility toward the Holy Spirit, for discernment of spirits, and finally for the gift to distrust oneself. Do not place any confidence in yourselves, but in God alone.
Saturday, March 17, 2018
I have been listening to a podcast by Leanne Van der Putten, a catholic wife, mother, and grandmother, who has a blog called Finer Femininity and want to recommend it to all my friends and family. She really speaks to me and is helping me in my walk with Christ. Here is a link to the podcast on youtube:
Sunday, February 11, 2018
Wednesday, January 24, 2018
Wednesday, January 17, 2018
This is what we are about: We plant the seeds that one day will grow. We water seeds already planted, knowing that they hold future promise." | Archbishop Oscar Romero
Gardening Daniel Ridgway Knight (American-born French genre painter, 1839-1924) la petite jardiniere
...in the heart that is open to kindness
...in a mind which seeks after wisdom
...in a heart that is faithful through suffering
...in a whole presence that is full of graciousness and a strength that comes from within.
To be a woman is to say in many different ways and yet in all uniqueness:
I am beautiful before God
I am beautiful before man
and beautiful before children
when I am most truly woman.
Tuesday, October 3, 2017
Friday, September 29, 2017
The Chaplet of St. Michael is a wonderful way to honor this great Archangel along with the other nine Choirs of Angels. What do we mean by Choirs? It seems that God has created various orders of Angels. Sacred Scripture distinguishes nine such groupings: Seraphim, Cherubim, Thrones, Dominations, Powers, Virtues, Principalities, Archangels and Angels (Isa. 6:2; Gen. 3:24; Col. 1:16; Eph. 1:21; Rom. 8:38). There may be more groupings but these are the only ones that have been revealed to us. The Seraphim is believed to be the highest Choir, the most intimately united to God, while the Angelic Choir is the lowest.
The history of this Chaplet goes back to a devout Servant of God, Antonia d'Astonac, who had a vision of St. Michael. He told Antonia to honor him by nine salutations to the nine Choirs of Angels. St. Michael promised that whoever would practice this devotion in his honor would have, when approaching Holy Communion, an escort of nine angels chosen from each of the nine Choirs. In addition, for those who would recite the Chaplet daily, he promised his continual assistance and that of all the holy angels during life, and after death deliverance from purgatory for themselves and their relations.
The Chaplet of St. Michael
O God, come to my assistance. O Lord, make haste to help me. Glory be to the Father, etc.
[Say one Our Father and three Hail Marys after each of the following nine salutations in honor of the nine Choirs of Angels]
1. By the intercession of St. Michael and the celestial Choir of Seraphim may the Lord make us worthy to burn with the fire of perfect charity.
2. By the intercession of St. Michael and the celestial Choir of Cherubim may the Lord grant us the grace to leave the ways of sin and run in the paths of Christian perfection.
3. By the intercession of St. Michael and the celestial Choir of Thrones may the Lord infuse into our hearts a true and sincere spirit of humility.
4. By the intercession of St. Michael and the celestial Choir of Dominations may the Lord give us grace to govern our senses and overcome any unruly passions.
5. By the intercession of St. Michael and the celestial Choir of Virtues may the Lord preserve us from evil and falling into temptation. Amen.
6. By the intercession of St. Michael and the celestial Choir of Powers may the Lord protect our souls against the snares and temptations of the devil.
7. By the intercession of St. Michael and the celestial Choir of Principalities may God fill our souls with a true spirit of obedience. Amen.
8. By the intercession of St. Michael and the celestial Choir of Archangels may the Lord give us perseverance in faith and in all good works in order that we may attain the glory of Heaven.
9. By the intercession of St. Michael and the celestial Choir of Angels may the Lord grant us to be protected by them in this mortal life and conducted in the life to come to Heaven.
Say one Our Father in honor of each of the following leading Angels: St. Michael, St. Gabriel, St. Raphael and our Guardian Angel.
O glorious prince St. Michael, chief and commander of the heavenly hosts, guardian of souls, vanquisher of rebel spirits, servant in the house of the Divine King and our admirable conductor, you who shine with excellence and superhuman virtue deliver us from all evil, who turn to you with confidence and enable us by your gracious protection to serve God more and more faithfully every day.
Pray for us, O glorious St. Michael, Prince of the Church of Jesus Christ, that we may be made worthy of His promises.
Almighty and Everlasting God, Who, by a prodigy of goodness and a merciful desire for the salvation of all men, has appointed the most glorious Archangel St. Michael Prince of Your Church, make us worthy, we ask You, to be delivered from all our enemies, that none of them may harass us at the hour of death, but that we may be conducted by him into Your Presence.This we ask through the merits of
Jesus Christ Our Lord.
Wednesday, August 30, 2017
This is Millais's first important religious subject, showing a scene from the boyhood of Christ. When it was exhibited at the Royal Academy in 1850 it was given no title, but accompanied by a biblical quotation: 'And one shall say unto him, What are those wounds in thine hands? Then he shall answer, Those with which I was wounded in the house of my friends.' (Zech. 13:6)
Christian symbolism figures prominently in the picture. The carpenter's triangle on the wall, above Christ's head, symbolises the Holy Trinity. The wood and nails prefigure the crucifixion, as does the blood on the young Christ's hand, which he has cut on a nail, and which drips onto his foot. The young St John is shown fetching a bowl of water with which to bathe the wound. This clearly identifies him as the Baptist, and the image is extended by the white dove perched on the ladder, symbol of the Holy Spirit, which descended from Heaven at the baptism of Christ.
Following the Pre-Raphaelite credo of truth to nature, Millais painted the scene in meticulous detail and based the setting on a real carpenter's shop in Oxford Street. The sheep in the background, intended to represent the Christian flock, were drawn from two sheep's heads obtained from a local butcher. He avoided using professional models, and relied instead on friends and family. Joseph's head was a portrait of Millais's own father, but the body was based on a real carpenter, with his rough hands, sinewy arms and prominent veins. The Virgin Mary was his sister-in-law Mary Hodgkinson, who also appears in Millais's Isabella (1848-9, Walker Art Gallery, Liverpool); John the Baptist was posed by a young adopted cousin, Edwin Everett; and Nöel Humphreys, the son of an artist friend, sat for the young Christ.
The public reaction to the picture was one of horror and Millais was viciously attacked by the press. The Times described the painting as 'revolting' and objected to the way in which the artist had dared to depict the Holy Family as ordinary, lowly people in a humble carpenter's shop 'with no conceivable omission of misery, of dirt, of even disease, all finished with the same loathsome minuteness'. Charles Dickens was one of the most vehement critics, describing the young Christ as 'a hideous, wry-necked, blubbering, red-headed boy, in a bed gown' (Household Words, 15 June 1850).
Tuesday, August 29, 2017
Raymond Card. Burk
Sunday, August 6, 2017
Here is one of the only pictures I have of my birth mother. She left our family in 1956 and I haven't seen her since. I have been trying to find her ever since my Dad died in 2010. He wouldn't give me any information about her, but even so, I persevered and have gleaned some information about her; unfortunately, I do not know her date of birth, birth name, or social security number.
It is so sad to grow up without a parent. There is always a big hole in one's heart and life. I wish I knew how to find her. I have exhausted all avenues of inquiry thus far.
I hope I will see her in heaven.
Sunday, June 25, 2017
I just read this really great article written by Rebecca DeVendra about chapel veils and want to share it:
"In my experience, it is impossible to talk about the Catholic custom of women wearing chapel veils at Mass without encountering judgment. Progressives will insist that the practice is an outdated custom to be tossed aside. Reactionaries will declare that women who do not cover their heads in Mass are sinning and that canon 1262 is still in force. Both are wrong.
Here is what we all need to realize about the chapel veil: it is a form of devotion to God that is only open to a woman. This means that it is a strictly feminine form of prayer that excludes men. Men who cover their heads during Mass signify a rejection of Christ; it is to dishonor His spiritual head. Even a priest who wears his biretta will remove it when in prayer: he never wears it while kneeling or while standing at the altar reciting the prayers of the Mass. Women, however, may veil at all times when in the presence of the Lord because they have a sacred role that demands their dignity be acknowledged.
Catholic people who do not understand the custom of veiling and push against it usually do not realize their own inconsistencies. Would they say, for instance, that nuns ought not to wear habits? That a bride ought not to wear a veil on her wedding day? That a young girl receiving Communion for the first time ought not to be veiled? The veil or desired head covering in these instances is never a symbol of oppression. It would be ridiculous to apply most arguments against the chapel veil to these instances:
“Yuck, you’re wearing a veil on your wedding day? You look so silly. You do know you’re not a Muslim woman, right?”
“Why is that nun in a habit? Does she think she’s better than me?”
“Why are you wearing that thing on your head for your first communion? Is some man making you do that? You poor thing.”
Paul states in I Corinthians 11:10-12: “That is why a woman ought to have a veil on her head, because of the angels. Nevertheless, in the Lord woman is not independent of man nor man of woman; for as woman was made from man, so man is now born of woman. And all things are from God.” (RSV)
I wear a veil regularly now at Mass. It took some time and prayer to feel at home in it. It helps to find a parish where half of the women wear head coverings (veils or scarves or hats, as all of these things are acceptable substitutes), and to know that people will not make it their personal mission to comment on your attire. I can assert comfortably now that there is great solace in the practice of veiling. It is conducive to prayer, and like all acts of loving devotion, freely chosen.
Modesty, chastity, dignity. This is what a chapel veil represents, and it belongs to a woman in respect to God, not only to man. It is a symbol of her authority and of her right to communicate with God in a specifically feminine form of devotion."
Wednesday, June 21, 2017
"You must constantly carry the cross which He lays on you, be it interior or exterior, without growing weary or complaining of its length or weight. Does it not suffice that it has been given to you by the hands of a Friend, Whose all-loving Heart has destined it for you from all eternity?"
--St. Margaret Mary Alacoque
"On awakening, enter into the Sacred Heart of Jesus and consecrate to It your Body, your soul, your heart and your whole being, so as to live but for Its love and glory alone." --St, Margaret Mary Alacoque
Tuesday, June 20, 2017
O most holy Heart of Jesus, fountain of every blessing, I adore Thee, I love Thee and with a lively sorrow for my sins, I offer Thee this poor heart of mine. Make me humble, patient, pure, and wholly obedient to Thy will. Grant, good Jesus, that I may live in Thee and for Thee. Protect me in the midst of danger; comfort me in my afflictions; give me health of body, assistance in my temporal needs, Thy blessing on all that I do, and the grace of a holy death. Within Thy Heart I place my every care. In every need let me come to Thee with humble trust saying, Heart of Jesus help me.
Monday, April 24, 2017
[This prayer gives us a true measure of our mercy, a mirror in which we observe ourselves as merciful Christs. We can make it our morning invocation and our evening examination of conscience.]
O Most Holy Trinity! As many times as I breathe, as many times as my heart beats, as many times as my blood pulsates through my body, so many thousand times do I want to glorify Your mercy.
I want to be completely transformed into Your mercy and to be Your living reflection, O Lord. May the greatest of all divine attributes, that of Your unfathomable mercy, pass through my heart and soul to my neighbor.
Help me, O Lord, that my eyes may be merciful, so that I may never suspect or judge from appearances, but look for what is beautiful in my neighbors’ souls and come to their rescue.
Help me, that my ears may be merciful, so that I may give heed to my neighbors’ needs and not be indifferent to their pains and moanings.
Help me, O Lord, that my tongue may be merciful, so that I should never speak negatively of my neighbor, but have a word of comfort and forgiveness for all.
Help me, O Lord, that my hands may be merciful and filled with good deeds, so that I may do only good to my neighbors and take upon myself the more difficult and toilsome tasks.
Help me, that my feet may be merciful, so that I may hurry to assist my neighbor, overcoming my own fatigue and weariness. My true rest is in the service of my neighbor.
Help me, O Lord, that my heart may be merciful so that I myself may feel all the sufferings of my neighbor. I will refuse my heart to no one. I will be sincere even with those who, I know, will abuse my kindness. And I will lock myself up in the most merciful Heart of Jesus. I will bear my own suffering in silence. May Your mercy, O Lord, rest upon me.
You Yourself command me to exercise the three degrees of mercy.
The first: the act of mercy, of whatever kind.
The second: the word of mercy — if I cannot carry out a work of mercy, I will assist by my words.
The third: prayer — if I cannot show mercy by deeds or words, I can always do so by prayer. My prayer reaches out even there where I cannot reach out physically.
O my Jesus, transform me into Yourself, for You can do all things (163). - St. Faustina
Monday, March 20, 2017
This is a painting by Sigismund Goetze (1866-1939) entitled “Despised and Rejected of Men”, a phrase taken from the Suffering Servant of Isaiah’s prophecy.
Goetze is classified as an English Victorian Painter. He was a devout Anglican and in this particular scene he superimposes his English society on the Suffering Christ. In the painting Christ is tied to a pillar about to be scourged, but the pillar is an altar of an ancient pagan shrine and the people moving about are in a Greek Temple. In the Acts of the Apostles, Chapter 17, St. Paul is preaching the Gospel to the people of Athens. There he makes reference to an altar dedicated to “THE UNKNOWN GOD”. Although the Athenians meant it to be an insurance against slighting any overlooked deities in their many-gods world-view, St. Paul used it as an opening to speak about the one true God whom they had hitherto not known by name. Here in Goetze’s painting, Christ chained to an altar of the Unknown God is a cruel irony. Although England has been Christian for centuries, Christ remains largely unknown its present generation. The throngs are too caught up in their own egotism to notice Him.
Goetze depicts several types familiar to late-Victorian society. In the left-hand corner there is the lady of fashion flirting shamelessly with her escort. Behind them is the scientist, so infatuated with his bubbling test-tube that he is blind to Christ. Above him is the sports-enthusiast, lost in the horse-racing pages. At the base of the altar huddles a poor mother with a sickly child. Turned in on herself by misery, she also has her back to Christ. To the right, a ragamuffin newsboy hawks the latest tabloid scandal sheet. A pompous cleric walks along, eyes straight ahead. Behind the cleric is a scheming businessman whose god is money. Next to him a corrupt judge is pouring over his lawbooks. In the far background a demagogic politician is haranguing the crowd. Only the nurse looks upon Christ, and reacts with sorrow and compassion.
This religious painting is supposed to make people think: am I not also somewhere in that passing crowd? We could easily imagine an updated version of this painting with very recognizable types of contemporary American society. Few enough there are who recognize Our Lord Jesus Christ for who He is and try to shape their lives accordingly. (commentary by: Fr. Higgins, http://miol.cx/passiontide/).
Here is another explanation of the painting by Sister Mary Joseph Calore:
The following description captures the artist's intent quite well.
At the exhibition of the Royal Academy, in London, the great canvas by Sigismund Goetze, entitled “Despised and Rejected of Men,” (right) has created an artistic sensation. It is declared to be a “powerful and terribly realistic presentment of Christ.” in a modern setting, and is described by a writer in The Christian Commonwealth (London), as follows:
In the center of the canvas is the Christ, standing on a pedestal, bound with ropes, while on either side passes the heedless crowd. A prominent figure is a richly vested priest, proudly conscious of the perfection of the ritual with which he is starving his higher life. Over the shoulder of the priest looks a stern-faced divine of a very different type. Bible in hand, he turns to look at the gospel has missed its spirit,and is as far astray as the priest whose ceremonial is to him anathema. The startled look on the face of the hospital nurse in the foreground is very realistic; so is the absorption of the man of science, so intent on the contents of his test-tube that he had not a glance for the Christ at his side. One of the most striking figures is that of the thoughtless beauty hurring from one scene of pleasure to another; and spurning the sweet-faced little ragged child who is offering a bunch of violets. In rejecting the plea of the child who knows that the proud woman is rejecting the Christ who has identified himself forever with the least of these little ones. The only person in the whole picture who has found time to pause is the mother seated on the steps of the pedestal with her baby in her arms, and we can not but feel that when she has ministered to the wants of her child she will spare a moment for the lover of little children who is so close to her. In the background stands an angel with bowed head, holding the cup which the world He loved to the death is still compelling the Christ to drink, while a cloud of angel faces look down upon the scene with wonder. As the visitor turns away he is haunted with the music of Stainer’s “Crucifixion,” “Is it nothing to you, all ye that pass by?” (http://eastereggcrafts.blogspot.com/2015/04/the-rejected-christ-by-goetze.html)
Saturday, March 18, 2017
Who Was St Gertrude?
Most of what’s known about Gertrude comes from her Vita Sanctae, the official Catholic biography produced to justify her veneration. She was born around 626 in what’s now Belgium. Her father was Pippin of Landen, a powerful Frankish nobleman and political operator at the court of King Dagobert I. Aged ten, Gertrude feistily refused a marriage proposal from the son of a duke, “saying that she would have neither him nor any earthly spouse but Christ the Lord.”
When her father died – although sources disagree, Gertrude was probably about 14 – her mother Itta shaved her head into a monkish tonsure to deter would-be suitors from marrying into her wealthy family by force. Itta and Gertrude established the monastery of Nivelles and retired to a religious life – historically, this has been one of women’s few options to preserve their intellectual, economic and sexual autonomy. When her mother died in 650, the now 24-year-old Gertrude took on sole governance of the monastery, and was known for her hospitality to pilgrims.
She died in 659 – worn out in her early thirties, says the Cambridge Medieval History, “because of too much abstinence and keeping of vigils”. A visiting Irish monk, whose brother Gertrude had sheltered, predicted she would die on St Patrick’s Day, and that “blessed Bishop Patrick with the chosen angels of God… are prepared to receive her”. Begorrah, it was so.
Monday, March 13, 2017
Wednesday, March 1, 2017
The following is in answer to my daughter's email to me regarding "Feminism, is it heretical"?:
Imagine me....it's the 1960's and all I dream about is growing up, getting married, having children, and being a homemaker. I really had no other ambition in life but knew I had to support myself because my parents were opting out of that chore.
After years of failed relationships - starting in 1966, none of the "men-boys" I met lived up to my expectations, I finally meet Prince Charming (aka AEM) only to find out that he has been indoctrinated with the feminist idealism -- "all women should work outside of the home and help financially support the family". It wasn't enough that I still had to take care of the home, cooking, laundry, children, and everything else that goes with it, but I must find work and pull my fair share of the load. If I chose not to do so, I was a very selfish person.
Imagine, too, living in the 1970's where everything you watch (on tv) and listen to on the radio, and your friends and peers all have the same idea. There was absolutely no support for my dream of the perfect family.
I tried to squeeze in things that I thought were conducive, and promoted my vision, but it was poor and pathetic.
Eventually, the deep division I felt in my soul became too wide of a gap and I fell through into deep depression. Thus, years of counseling and anti-depressants were consumed - but, alas, none of it helped really.
It was only when I realized that my Saviour, whom I had put in a little slot of my life and basically abandoned, forced His way into my heart through His blessed Mother and healed my broken heart.
I came to the realization that one cannot change other people - only yourself.
There -- that's a little synopsis of what I actually experienced as a young woman in the 1960's and 70's.
Sunday, February 26, 2017
POSTED BY REV. KNOW-IT-ALL AT 12:00 AM
Tuesday, February 14, 2017
I have known that something has been afoot in America for decades. And, not for the good either. I see violence, rioting, hate filled speech, accusations being hurled around, burning buildings, rule of mobs, people getting hurt. I see it every single night on the news. It's unsettling and uncomfortable. The liberals are angry that their candidate did not win. They are well organized, volatile, hateful, promoting divisions among us - yes, dividing us as a people, effectively getting our eyes off of our goal-- what's that you may ask? To serve God of course. What is God's desire for us? What does He think? What is His opinion of all the riots, violence, hateful and vindictive discourse in the public forums?
The problem is....what can one do? The most important thing is to pray every single day for our great nation and I mean the people and leaders; reject whatever the leftist agenda is insisting that we believe and engage in (e.g. politically correct speech,etc.), be the example of Christian virtue that you know in your heart is what God wants of you (this will require personal sacrifice), speak out whenever confronted by evil teachings (e.g. pornography, the argument of relativism, homosexual marriage, etc.), get our children out of public schools, be the parent that God wants you to be, etc. I'm sure there is more. That's all I can think of right now. We have to stop sitting on our couches feeling befuddled, ambivalent and inert. We are not in heaven yet and have a job to do for God. Let us begin.
Monday, February 6, 2017
GusGus & Olive, Miniature Schnauzers (11 y/o), 9th & 1st Ave., New York, NY • “They both have serious personality and Olive was a rescue. Every time we go away, Olive develops a new eating disorder. She gets upset and then won’t eat her food, so we put peanut butter on it…then almond butter, then milk. You have to rotate depending on how damaged she is.” (The Dogist) see his stuff on Tumbler.
My heart went out to these two sweetest of little dogs. I especially like the name Gus Gus and told my husband should we ever get another dog, he will be named Gus Gus.
Monday, January 30, 2017
The following is from "Reverend Know-it-all" blog:
Let’s talk a little about the perish, I mean the parish. A parish is a stable community of the faithful within a particular church, the care of which is entrusted to an ordained pastor under the authority of the diocesan bishop. It is the primary unit of a diocese. In the Code of Canon Law, parishes are discussed in cc. 515–552, “Parishes, Pastors, and Parochial Vicars.” The word parish is derived from a Greek word that means “…the area around the house.” My only perspective is that of a diocesan priest. I cannot comment on the experience of religious order priests. The diocesan priesthood has changed greatly during my short life, and I cannot predict where it will go. I can only comment on where it has come from and how it has developed. People ask me, “What order do you belong to?” I used to answer flippantly, “The order of St. Peter.” I cannot do that anymore. There is now a group called the Priestly Fraternity of St. Peter (FSSP), so that joke won’t work anymore, as if it ever did.
What I meant is that I am part of the original simple structure of the Catholic Church. The essential structure of the Church is the parish. (Warning the next few lines are speculation garnered from a lifetime of study. They may be absolutely wrong.) I suspect that in the first century of the Christian era, one town had one supervisor ("mebaqqer" in Hebrew, "episkopos" in Greek, "bishop" in English,) who was assisted by a few table waiter/helpers (“shamash” in Hebrew, "diakonos" in Greek, "deacon" in English.) His congregation was probably never more than a couple hundred people. He was probably called “Pappas” ("Father" in Greek) and was a spiritual father to his small community. The bishop presided over the Eucharist and approved new members of the community who were then instructed by the deacons. He re-admitted the fallen back into fellowship after a time of repentance and probably anointed the sick as well as preached. He was both supervisor of the faithful and wise elder (“Zaken” in Hebrew, "presbyteros" in Greek, "priest" in English.) When things got a bit too much, he might appoint tried and true deacons as fellow elders, thought this would have been honorific. They could preside at the Eucharist in the absence of the bishop, the main elder, but could not admit others to holy orders and did have authority to re-admit the fallen to the fellowship by means of penance. If a local church had more than one house of assembly, that is a parish, in a given district, the bishop might put that community in the care of a trusted presbyter and a deacon or two.
So, there it was. You had a very simple structure: supervisor, assisted by table waiters and elders. (Bishops, deacons and priests in English) Each diocese was essentially autonomous in its administration, though united to the wider Church by means of local synods of bishops, and when a big doctrinal issue came up, they looked to the bishop of Rome for instruction. Around 170 AD, St. Irenaeus of Lyon, a Greek bishop of a French city, wrote, “…we do put to confusion all those who…assemble in unauthorized meetings by indicating that tradition derived from the apostles, of the very great, the very ancient, and universally known Church founded and organized at Rome by the two most glorious apostles, Peter and Paul. (It is) the faith… which comes down to our time by means of the successions of the bishops. It is a matter of necessity that every Church should agree with this Church… (Irenaeus of Lyon, Against Heresies, Book III, Chapter 3)
Irenaeus was born into a Christian family around 125 AD. His pastor (bishop) was St. Polycarp who had been instructed by St. John. This means that one long lifetime from Christ, one short generation from the Apostles, Christians in the little Catholic Church already looked to Rome for theological guidance. This was not much different from the church in which I was raised. There were no deacons anymore, but the pastor was pretty much the bishop in his parish and was assisted by a few assistant pastors. The church was the parish. The parish was the church.
The parish was almost as much my home as was the house I grew up in. We played in the church lot, went to the parish school, assisted at the Mass, went to parish ice cream socials, dances, catechism classes, retreats, holy hours, and even the occasional lecture. There were men’s clubs, ladies’ guilds, book discussions, card parties and on and on. It was the parish, the village of our souls. We didn’t have cable, nor had we IPads or IPods. We played baseball, went to Boy Scouts which then was made up of people you knew and trusted. The pastor was scary. He never smiled. He knew us very well, better than we wanted to be known. I suspect even though he never smiled, he actually cared for each of us and knew us each by name. You didn’t go to the next parish over because the pastor was crabby and gave long sermons and longer penances after confession. The parish was home. If you went to the next parish over, the pastor would send you right back to your own home parish. There was no church hopping, just as there was no wife swapping, at least as far as I knew. The churches of my youth were full. The intimate community of believers that shepherded by the overseer/elder, heir to the apostles was preserved in the simplicity and familiarity of the parish. The parish was not incidental to the faith. It was the faith. This system worked pretty well for almost two thousand years, and then something happened.
Monday, December 26, 2016
It happened on Christmas Eve, 48 years ago. Three men took turns reading from the first 10 verses of the Book of Genesis. They were nearly 250,000 miles away from Bethlehem, but since it was the night before Christmas, and there was no chimney from which to hang their stockings, the three astronauts inside the Apollo 8 capsule orbiting the moon thought it would be appropriate. So as Jim Lovell,Frank Borman and Bill Anders looked at the faraway Earth through the small window of the spacecraft, they read the verses: “In the beginning, God made the heavens and the Earth.”
Their distant-sounding voices from far beyond our atmosphere were broadcast live to the whole planet that night over radio and television. It was one of those moments that brought the world together, that helped us to see our common humanity as children of God whom he loves equally, and whom he placed on the beautiful planet that he made.
Seven months after this extraordinary event, in July 1969, another NASA spacecraft, Apollo 11, carried two astronauts to the surface of the moon itself. One of them, Commander Edwin “Buzz” Aldrin, thought he might do something similar to mark what was certainly an epochal moment in the history of our race. But what could one do to mark the first time human beings landed on another heavenly body? He asked Dean Woodruff, the pastor of his church in Webster, Texas, who had an idea.
What if he were to take communion? What is more basic to humanity than bread and wine? He could do it as his own way of thanking God—for the Earth and for everyone on it, and for our amazing ability to do things like build spacecraft that could fly to the moon. So the pastor gave him a small amount of consecrated bread and wine and a tiny chalice, and Mr. Aldrin took them with him to the moon. After the Eagle had landed and he and Neil Armstrong sat in the Lunar Module, Mr. Aldrin said this over the radio:
“This is the LM pilot. I’d like to take this opportunity to ask every person listening in, whoever and wherever they may be, to pause for a moment and contemplate the events of the past few hours and to give thanks in his or her own way.”
He then ended radio communication and there, on the silent surface of the moon, read a Bible verse, and took communion. For reasons he explains in his own account, none of this was made public until Mr. Aldrin wrote about it in Guideposts magazine the following year:
“In the radio blackout, I opened the little plastic packages which contained the bread and the wine. I poured the wine into the chalice our church had given me. In the one-sixth gravity of the moon the wine curled slowly and gracefully up the side of the cup.”
Then Mr. Aldrin read Jesus’ words from the Gospel of John: “I am the vine, you are the branches. Whosoever abides in me will bring forth much fruit. Apart from me you can do nothing.” He explained that he had wanted to read this over the radio back to Earth, but at the last minute NASA asked him not to because the agency was in a legal battle with the outspoken atheist Madalyn Murray O’Hair. As it happened, she was suing over the Apollo 8 crew reading from Genesis on Christmas Eve. And that of course is why so few people have heard of this amazing story.
I sometimes wonder what’s more amazing, this story—or the fact that so few people know about it. When I first heard it I almost couldn’t believe it was true, but about 10 years ago I had the honor and privilege of meeting Buzz Aldrin in person and asking him about it.
Mr. Aldrin said that he agreed not to read the words over the radio, but only “reluctantly.” I find his own words of the event very moving: “I ate the tiny Host and swallowed the wine. I gave thanks for the intelligence and spirit that had brought two young pilots to the Sea of Tranquility. It was interesting for me to think: the very first liquid ever poured on the moon, and the very first food eaten there, were the communion elements.”
And of course right now, as Christians around the world are celebrating the birth of Jesus, it’s fascinating to think that some of the first words spoken on the moon were his words, the powerless newborn in the dirty manger who came to Earth from heaven, and who made the Earth and the moon and all of us, in His own image. And who, in the immortal words of Dante, is himself the “Love that moves the Sun and other stars.”
Mr. Metaxas is the author of “If You Can Keep It: The Forgotten Promise of American Liberty” (Viking, 2016) and host of the nationally syndicated Eric Metaxas Show (www.metaxastalk.com).