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From The Pastor's Desk |
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2008
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dear Padre September 7, 2008 How do I defend my Church? The crisis in the Church has thrown me for a loop. So many priests did such horrible things. My non-Catholic friends mock me mercilessly. ~~ Phillip Dear Phillip, It would be easy to find statistics that show abuses take place in all denominations and professions in the United States, but I think that would be off the point. The truth is that the Catholic Church is an easy target—some of our traditions and customs make it easy to poke fun at the Church. I would guess that priest and nun jokes far outnumber minister and pastor jokes. At times, the seeming secrecy of the Church has done us a disservice. The crisis has been a terrible moment in the Catholic Church, but I believe the Church has grown from it. I wouldn’t go so far as to say the abuse has led to new life, but the Church now is much more transparent. We’ve learned that trust is something we need to earn and can’t take for granted. So the criticism from the outside can serve the higher purpose of enabling us to reflect on who we are as Church and how we can make our Church better—not just the Church of the hierarchy, but the Church of all of us. Avoid trying to refute the criticism by pointing out problems in other religions. Simply ignore it and realize that only those without sin can cast the first stone. top Patrick Keyes, C.Ss.R.
September 7, 2008 Fr Larkin, sometimes I get the feeling my small children are not wanted in church. What does the Catholic Church teach about bringing your little ones to Mass? Mom Dear Mom, the Catholic Church has always been a Church for children…just look at our belief in baptizing them as infants and allowing them to stay during the Liturgy (many Protestant churches do not allow either). Here is my take on it. I think we are blessed to have so many children in our parish. Children are a sign of life and vibrancy. If you have ever been to a small, rural church you might notice that some of them are very quiet. That is because the town and congregation are aging…there are very few young people. Those kinds of churches will most probably be the ones that are closed in the future (the Archbishop had to close 3 churches this year because we do not have enough priests to cover them and it looks to get worse before it gets better). Crying children mean we are doing exactly what God has asked us to do, be fruitful and multiply. I know some people (and myself at times) get frustrated with noisy children. But Jesus’ words in holy Scripture keep coming back to me, “Let the children come to me, and do not prevent them; for the kingdom of heaven belongs to such as these.” (Mt 19:14) One thing that Long (our seminarian) has observed since he has been here is the number of large families at our parish. He is always commenting that he has never seen so many large families with so many children at any other parish he has been at…and he continues to remind me of how lucky we are to have them. He is sooooo right. With that being said, I must also say that there are some parents who let their children make too much noise during Mass and become a distraction to those around them. I know that a mother or father can never guess when a small child will cry out, and so many do a great job of taking the child out if they cannot stop. But there are others who actually play with their kids during Mass, or bring toys for them to play with that make a lot of noise (soft, quiet toys and coloring books are much better) and there are even a few who let their children run on the seats of the pews. I believe there are some children that are, by nature, more lively than others (my brother and I were two of them) and it is very difficult for them to sit still and be quiet for an hour. If they are 2-5 years old you might want to consider putting them in the nursery that is available for every Mass. At that age, they do not really understand what is going on in the Liturgy. What is important for them to know is that every Sunday morning they go somewhere special. As they get older it is much easier to teach them that the church is not like home or the playground, it is a place to be quiet and calm during Mass. There is also a cry room in the back if someone does have to take their children out (this is not for those who come in late). We are blessed to have so many beautiful children in our parish. We should thank God for that blessing and be happy they are there, even if they do make a little noise. If you struggle with focusing during Mass because of children, you probably do not want to go to the 11:00 Mass on Sun as it has been self-designated “The Family Mass.” You might want to attend the 5:30pm Mass on Sat or the 8:30 on Sun instead. Thank you to all of you who share your children with us; they truly are a blessing from God. top Father L. August 31, 2008 SAINT AUGUSTINE - FEAST DAY - AUGUST 28 Patron Saint of brewers, printers, theologians
Saint Augustine was born in Numidia, Africa, in 354 a.d. It is assumed that Augustine was the oldest of three children. Augustine’s father was a non-Christian Roman official, his mother, a devout Christian. His mother, Monica, was the main religious influence in his life. She gave Augustine religious instructions, however Augustine was not baptized because it was the practice to postpone baptism until catechumens were older. At the age of 12, Augustine was sent to school. Though he has noted that he was “negligent in learning,” he admits this negligence was due to enjoying mischievousness. Augustine had, in more ways than one, totally abandoned Christianity. He enjoyed a carefree lifestyle, one of parties, entertainment, and debauchery. Monica shed many tears for her son, but never gave up on him. She continued praying for his conversion. Augustine left home at the age of 17, and moved to Carthage. He held the highest rank in the school of rhetoric, and began to take his studies seriously, but mischievous behavior continued. Augustine fell in love with a young woman, and they cohabitated for many years. She bore him a son, Adeodatus. For nine years, Augustine ran his own schools of rhetoric and grammar in Numidia and Carthage. He applied for and received a position as master of rhetoric in Milan, Italy. He was well received and respected by the bishop, Ambrose. This was one man Augustine wanted to know better. Ambrose was a primary influence in Augustine’s life. He attended several sermons by the bishop, not to learn anything of Church, but simply to envelop himself in the bishop’s way with words. These sermons made a serious impression in Augustine’s heart and mind. As he continued absorbing the bishop’s words, and began reading the Bible, he was brought back to Christianity. In 385 a.d., Augustine was baptized, along with his best friend and Adeodatus. His mother’s prayers were answered. She died shortly thereafter, and Augustine’s beloved son after her. He returned to Numidia, and served God through fasting, prayer, good works, and meditation. When he was 36, Augustine was reluctantly ordained a priest in Hippo, Africa, assisting Bishop Valerius. The Greek bishop had a speech impediment. As a result, Augustine was appointed to preach in Valerius’ presence, and continued this practice until the bishop’s death. Augustine was elected Bishop of Hippo after Valerius’ death. He preached often, cared for and visited the poor and orphans, took personal interest in the formation of clergy, established monasteries and convents, wrote theological treatises, and settled theological controversies. Augustine wrote one of the oldest Christian spiritual autobiographies in existence, Confessions. Other works include: City of God, De Trinitate, Enchiridion. Augustine died in 430. He is remembered as one of the greatest Fathers and Doctors of the Church. August 24, 2008 We have just experienced an incredible week here at Holy Family. It started off with the traveling pilgrim statue of Our Lady of Fatima coming to our parish on Monday, August 11. It was a full day of devotion to our blessed Mother with Mass, adoration of the Blessed Sacrament, rosaries every hour, talks about Fatima and culminating with benediction and a procession of the statue out of the church (You may notice I use a capital “C” and a small “c” sometimes when speaking of Church/church. The capital C is used when talking about the “Catholic Church” as a whole and a small c is used when speaking of our “church” building). On Thursday evening/Friday, we celebrated the feast of the “Assumption,” in which Mary’s body and soul were assumed, or taken up, into heaven. And on Sunday, at the 11:00 Mass, we prayed over Jared Ortega as he heads off to the seminary. Later that evening, we had a going away party for him in the Parish Hall that was well attended. What a great parish we have and I truly believe God is listening – and answering – our prayers. We will continue to pray that the Holy Spirit will lead our parish in the direction of spiritual growth. top Father L. August 17, 2008 Jerod Ortega is a young man I have dialoged with for over a year about attending the seminary to see if God is calling him to the priesthood. I have asked him to write a short biography as he heads off so we can pray for him with a little personal touch. -- Fr. L.
dear Padre August 10, 2008 “Father, over the years it seems that different priests have encouraged different postures for the congregation while reciting the Our Father. Some suggested we hold hands. Others that we hold our hands out like the priest. Yet others have said nothing at all. Can you please explain what position is correct? -- Yours in Christ, Confused Dear Confused, This has been an ongoing debate in the Church over the past few decades. First of all, the orans position (Orans is Latin for pray. The hands are held about shoulder high and shoulder width apart while the palms face up and in) was a common position of worshipers in the early Church and continued down through the ages to a greater or lesser extent. With the advent of the “peace and love” movement of the 60’s and 70’s, holding hands during the Our Father became quite popular. After some investigation, I have found the following. First of all, nowhere in the current General Instruction of the Roman Missal (GIRM) – the guide for how we worship – does it say that the orans posture is recommended for the congregation during the Our Father (only for the priest). In GIRM 43 and 160, the paragraphs dealing with the people's posture during Mass, the only posture specified for the congregation at the Lord's Prayer is standing. It says nothing at all about what people do with their hands. In 1995, some bishops who were part of the Bishops Committee on the Liturgy proposed certain changes in the Liturgy. Among the proposed changes was the recommendation calling for the orans posture for the people during the Our Father. The rationale was that the orans gesture was used in the "early Church", and that this posture should replace hand-holding, a practice that was becoming increasingly common. Several bishops objected to adopting the orans for the people and strongly opposed making this a rule. Eventually the bishops compromised and voted to make the orans a permissible option for the congregation during the Our Father. So, while the GIRM does not say whether the congregation should hold hands or assume the orans position during the Our Father, the BCL said either is allowable. I believe a lot of the confusion was created by priests who instructed their parishioners to do one or the other. My feeling is that either is permissible. However, we must keep in mind that some people are shy and holding hands is uncomfortable to them. Others worry about catching a cold or virus from someone, especially during the flu season. I suggest a posture that best allows you to focus all of your attention to the prayer being given, especially since this is the one and only prayer His Son taught us how to pray. top Father L. dear Padre August 3, 2008 What does the Church teach about Sunday as a day of rest? How does the way most Americans spend their Sundays—shopping, doing housework, mowing the yard, and catching up at the office—fit with Church teaching on keeping the Lord’s day holy and making it a day of rest? -- Sunday Gardener The Code of Canon Law says Catholics are to “abstain from those works and affairs which hinder the worship to be rendered to God, the joy proper to the Lord’s day, or the suitable relaxation of mind and body” (1247). When planning your weekend, your first obligation is to attend Mass on Saturday evening or Sunday. After that, the spirit of the law is to keep Sunday different from the rest of the week. The Church tends not to be as legalistic about what constitutes “rest” and “work” as the people of the Bible were. If washing your car and doing yard work relieves the stress of the work week, feel free to do them on Sunday. Other activities like doing laundry, cleaning the house, or shopping for groceries, are acceptable even if they don’t exactly bring you joy because they involve caring for your family. To find answers to these types of questions, go deeper into sources like the Scriptures. Ask yourself, “What is the point this commandment is making?” The answer is that this commandment involves keeping perspective on one’s relationship with God and others. Therefore, if you choose activities that bring you joy and a break from your everyday routine or unite you with your family, you’ll be following Church teaching on keeping the Lord’s day holy. top Rick Potts, C.Ss.R. August 3, 2008 After evaluating our parish status with the Pastoral and Finance Councils and discussing the past year with the staff, I thought I would take this opportunity to share with all of you my feelings about where we are and where we want to go as a faith community. First of all, the finance and pastoral councils feel that, as a parish, we are in good shape financially and moving in the right direction spiritually. I agree. I must admit, when I first arrived things were a bit overwhelming for me. As things have slowed down over the past year, and with the help of so many of you, I have come to realize that there is a vibrant Spirit here at Holy Family and we seem to be tapping into it. Many people have stepped up in sharing their gifts and ideas as well as volunteering their time. The different programs we have offered are well attended and hopefully will be used by even more of our parishioners in the future. The staff works well together and in an efficient manner to be good stewards of the gifts all of you have entrusted to our care. The new group of people who joined the Church at Easter are really trying to be involved and open to suggestions by the pastor of how to use their talents to benefit our parish. I pray that those who have shared their thoughts with me on how we can improve our parish life, offered to serve in certain areas of ministry, or volunteered their time do not get discouraged if I have not yet taken advantage of your offer. I am the type that proceeds cautiously before undertaking any project because I feel some things are doomed to fail before they even start because they are not well planned. So please – to those who have volunteered, be patient. And to those who have thought of volunteering but have not yet, please call me. It takes many hands and many hearts to make this parish the kind of parish all of us want it to be. With that being said, I would just like to thank all of you for who you are and all that you bring to our parish. I am blessed to be your pastor and have confidence that things are only going to improve at Holy Family. I am here to serve you and please do not hesitate to call if I can be of assistance…or if you feel you can be of assistance to us. God bless and praise be our Lord and Savior Jesus Christ.top Father L. dear Padre July 27, 2008
How did Joseph die? Dear Ted,
The Church teaches that Mary did die, after which
she was “assumed” into heaven, meaning she was taken up not by her own power,
but by the power of God. Assumption is not to be confused with Jesus’
ascension into heaven, in which he was taken up by his own power. top Patrick Keyes, C.Ss.R. July 20, 2008 I was sitting in the chapel Monday evening praying during adoration of the Blessed Sacrament wondering what to write about this week. Then I thought, why not write about adoration. Adoration of the Blessed Sacrament (Eucharist) is first seen being practiced by the Church as early as the 4th century when St Basil the Great reserved some of the consecrated host above the altar in the monastery (a monastery is a place where religious brothers and priests, also known as monks, live out their vocation. A convent, on the other hand, is where religious sisters and nuns live). The practice seems to have continued in monasteries and convents as a means of worship but did not catch on in public till the 13th century. St Francis of Assisi is the one who is credited with bringing adoration to the laity (a lay person, or laity, are those who are not ordained priests and deacons or religious brothers and sisters). We know from Church documents that public adoration formally began on September 11, 1226 (9/11…humm!) in Avignon, France to celebrate a victory by King Louis VII over the heretics called the Albigensians. The overwhelming number of people who came to adore the Blessed Sacrament was so great the local bishop petitioned Pope Honorius III that it be continued indefinitely…to which the Pope agreed. The adoration in that one chapel continued practically uninterrupted for over 500 years until the French Revolution halted it in 1792. It did return however in 1829. Here in the United States, the Franciscan Sisters of Perpetual Adoration have been praying in adoration nonstop for the last 130 years. The practice began on August 1, 1878, at 11am and has continued uninterrupted to this day (that is what perpetual means, 24 hours a day, 7 days a week). The purpose of adoration is yet another way that we as Catholics can worship Jesus, who is truly present in the Eucharist. This worship can be performed in many different ways. Some people take their bibles to read and meditate on Sacred Scripture (this is called Lexio Divina). Others just meditate on some aspect of their spiritual life. While still others pray the rosary, read the Liturgy of the Hours, read spiritual books, journal, etc., etc. We have adoration in our parish every Monday in the chapel immediately following Mass (approximately 12:30) until 9:00 pm. If you have never been to adoration, the only things you need to really know is that you always genuflect (go down to one knee – or make a reverent bow at the waist if you health does not allow you to genuflect) when you enter and when you exit, a spirit of sacred silence is preserved and you can stay as long as you like…most people stay for about an hour. So please consider joining us for adoration to escape the hustle and bustle of the outside world and spend some quite time with God…you may be surprised at the peace of mind and blessings that flow from this type of worship. And remember what Jesus said, “Can you not keep watch with me for one hour?” (Matthew 26:40) top Father L. July 13, 2008 ~ The Mass from A-Z I don’t know what to do with myself, or this space, since we have finished the Mass from A-Z…which ran 48 weeks in a row. My intent for this space is that it serves as a means to communicate information to the parish…both to help us understand and grow in our faith and to inform our parishioners of the goings-on at Holy Family. Therefore, I would like to give the parishioners an opportunity to have some input. There are two ways you can do this. You can send in a topic or a particular issue you would like me to address in “From the Pastor’s Desk”…something about our faith, the Church or even about myself personally. Secondly, I would like to start a new section to go with “From the Pastor’s Desk” called “Ask the Pastor.” In this section I would like parishioners to send me questions they might have so I can post the question and answer in the bulletin. In this section you can remain anonymous or I can include your name with the question and answer. There are many things I can write about that I feel are important – and I will do that – but I would also like to know what’s on your mind. As I write this article another thought has crossed my mind. If you feel inclined, you can even write a letter expressing your pleasure or displeasure about something you have experienced at the parish, kind of like “Letters to the Editor” (no personal attacks on a particular person or group will be published, except the pastor…he’s open game). If you would like to participate, please send your letters (snail mail) addressed to “From the Pastor’ Desk, 1010 NW 82nd St, Lawton, OK 73505 or you can send them via email to holyfamilypriest@sbcglobal.net. Please include your name with all correspondence but let me know if you want me to use your name in the column or not. I hope this serves its intended purpose, but it can only happen with your help. So feel free to write away. top Father L. July 6, 2008 ~ The Mass from A-Z KK) Well, this will be the last entry for the Mass from A-Z…actually it’s been the Mass from A-KK. This has been a labor of love for me and I hope our parish has benefited from it by coming to understand just what it is that we do each week when we gather together to celebrate the Liturgy. I, myself, have been able to refresh my seminary training and correct some minor abuses that have crept into the way I celebrate the Mass. Last week we talked about the dismissal where we are sent forth to live out and proclaim the Gospel we have just celebrated and the recessional hymn that brings a fitting end to the Liturgy. As the final hymn begins, the priest and deacon will sing a verse or two from their chairs before going to reverence the altar. Remember how this is the same way we came in? We process down the aisle to the opening hymn, genuflect to the tabernacle once we enter the sanctuary and then go and kiss (venerate) the altar. This is exactly the same, except in reverse order. The priest and deacon – representing the whole community of believers – kiss the altar in thanksgiving for the great sacrifice that was just re-presented there. I always place my hand on the altar and say a short prayer of thanksgiving myself, something like, “Thank you Lord for allowing me to celebrate this Mass in union with all of your saints.” That is what the relic, which is placed in or under the altar, reminds me of as I bring an end to the Liturgy that has been celebrated by so many great saints of the Church before us. After we venerate the altar, we move to the front of the sanctuary to once again genuflect to the real presence of Christ in the tabernacle, then turn and proceed down the aisle and process out to the joyful sound of music anticipating the next opportunity we will have to celebrate the great love of God as brothers and sisters of Jesus, our Lord and Savior. Fr. Kirk LarkinJune 29, 2008 ~ The Mass from A-Z JJ) Last week, we discussed the final greeting and blessing. After the final blessing comes the dismissal. The dismissal (from the Latin dismittere, meaning to set apart or the sending out), of which there are three formulas all containing the words “…go in peace…” (see Mark 5:34), brings to mind the social dimension of the Mass. It is meant to recall the Christian obligation we have to others by putting into practice what we have just received in the Eucharist…LOVE! This social aspect of the Mass, what Pope John Paul II called, “The liturgy after the Liturgy,” means that the Eucharistic celebration does not stop at the doors of the church. The people are now sent forth to carry out the mission of the Church by doing good works, while praising and blessing God. The three formulas of the dismissal, which are always given by the deacon (this practice can be traced all the way back to the 4th century) are; “Go in the peace of Christ,” “The Mass has ended, go in peace,” and “Go in peace to love and serve the Lord.” After the dismissal, the people respond, “Thanks be to God.” We are not saying “Thanks be to God, Mass is finally over.” (☺) It is an acknowledgement that all thanks and praise are given to God for the abundant blessings He has bestowed on each of us. Once the dismissal has been given, the recessional hymn begins. The recessional hymn is used to help lift the spirits of all who have just celebrated love itself in the most holy Eucharist and send them forth in a spirit of joy to live out the Gospel in their lives. It is usually a song of thanksgiving that serves as yet another reminder of the happiness that can be found only in worshiping the God of all creation. Through music and singing we are able to praise our heavenly Father in one of the most ancient and traditional forms known to mankind. So lift up your voices to the highest heaven and “Sing praise to the Lord for His glorious achievements.” (Isaiah 12:5) Fr. Kirk LarkinJune 22, 2008 ~ The Mass from A-Z II) The “Prayer after Communion” brings an end to the Communion Rite and leads us into the Concluding Rite. The Concluding Rite has many parts that may seem unimportant after receiving our Lord in the holy Eucharist, but each part serves a purpose. If there are any announcements, they should be announced at the beginning of the Concluding Rite. I, personally, do not like the announcements at the end of Mass because most of them are in the bulletin. However, not everyone reads the bulletin and some events are very important to our parish and need to be heard. The other reason for announcements at the end of Mass is the pastor may forget (J) to put something in the bulletin that is time sensitive or some information may be received after our bulletin has gone to press. (our bulletin is sent out the Tuesday before the weekend Masses, that is why Monday noon is the deadline). After the announcements, comes a final greeting and dismissal. The greeting, “The Lord be with you,” to which the people respond, “And also with you”. This serves to prepare the congregation for the final blessing. The final blessing reminds us that all of creation is kept in existence by God’s goodness and it is only through His blessings that we are able to bless Him in return. There are three types of final blessings. The first and standard blessing is a simple blessing, “May almighty God bless you, in the name of the Father, the Son and the Holy Spirit.” For special occasions, such as the seasons of Advent, Christmas, Lent, Easter and major feast days and solemnities, a solemn blessing is given. When there is a solemn blessing, the deacon invites the people, “Bow your head and pray for God’s blessing.” Then the priest prays three invocations, or prayers, over the people. The first is directed to God the Father, the second to God the Son and the third to God the Holy Spirit. After each of these invocations, the people respond, “Amen” and then the simple blessing follows. There is a third option in which the priest provides a prayer over the people. This form – which I do not use very often but plan to in the future – begins with the invitation from the deacon, “Bow your heads…” followed by the prayer over the people by the priest and then the simple blessing follows. These prayers over the people are beautiful and remind us of just how much God loves us and what a blessing we can be to Him. Fr. Kirk LarkinJune 15, 2008 ~ The Mass from A-Z (HH-5) Once the altar has been cleared and the Blessed Sacrament reserved in the tabernacle, all are seated and share a moment of silence. As I study the Liturgy more carefully in order to prepare this column, I, too, am being reminded of things that I am not doing correctly (like in last week’s article). Something else I am reminded of, is that after communion, once all are seated and have shared in a moment of silence, the celebrant (priest) should pray the “Prayer after Communion.” I have gotten into the habit of making the announcements before this prayer, which is not correct. The “Prayer after Communion,” which serves to express the effects of the Eucharist we have just received, brings an end to the Communion Rite. It is after this prayer that the announcements should be made. Now this may seem trivial to some, “What’s the difference if he says it after or before the announcements?” It is not trivial. The Liturgy is set up so that every church in the world celebrates in the same manner (although anyone who attends Mass elsewhere realizes that this is not always the case). One of the problems that has constantly plagued the Church throughout the centuries is that priests believe they can make the Mass better by just changing a little here or a little there…before you know it, you have a bunch of little changes all over the place and you do not have anything that resembles the Liturgy that has been preserved for so long. What we have in the Liturgy is so beautiful, if it is just celebrated reverently and the way it is laid out in the Sacramentary (the book that guides the priest – all priests – through the Liturgy). I am a traditionalist who is striving to preserve and celebrate the Mass according to the teachings of the Church…so this is another change you will notice. Now that we have finished the Communion Rite, next week we will move into the “Concluding Rite.” Fr. Kirk LarkinJune 8, 2008 ~ The Mass from A-Z (HH-4) In the last entry, we just finished Communion and all have returned to the pews. The priest and deacon return to the altar and the extraordinary ministers of the Eucharist, after consuming any excess Precious Blood, place the chalices used to distribute Holy Communion on the table behind the baptismal font. All of these vessels, except the priest’s chalice, will be purified immediately after Mass. The priest, and in some instances, the deacon, will place any remaining consecrated hosts in the ciborium (the container that holds the consecrated hosts in the tabernacle to be used later for the sick and homebound) and returns the ciborium to the tabernacle. I have noticed at this parish, and others, that the people remain kneeling until the priest finishes purifying the vessels and returns to his chair and sits down before they sit. While this is certainly a sign of respect for the priest – and appreciated – it is not proper protocol…and part of that is my fault. As we are clearing the altar, the priest places any extra consecrated hosts in the ciborium and gives it to the deacon to place in the tabernacle. Until recently, I would turn back to the altar and continue purifying the celebrant’s chalice…what I am doing is turning my back on the Lord, who is truly present in the Eucharist, as He is returned to the tabernacle. Proper protocol is for the priest to stop what he is doing, face the tabernacle until our Lord is placed inside, and then genuflect (go down to one knee) with the deacon. For it is Christ in the Eucharist that should receive all attention and respect at this point, not the priest. So we will try to make this our standard practice…after Jesus is placed in the tabernacle, all will be seated. This may take some time to get into the habit of doing but I will work to remind everyone and clear the altar so that the last thing we do is return the Body of Christ to the tabernacle. Fr. Kirk Larkin |
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May 25, 2008 ~ The Mass from A-Z HH-3) After giving out Communion last weekend, a few more thoughts came to mind. First of all, during the flu season – which has hopefully passed us by for a while – it is not necessary to receive the Precious Blood from the chalice. Many parishes often choose not to serve the cup at all during the flu season because some people, especially the elderly, are more susceptible to the flu than others. As I mentioned last week, we receive the entire Jesus when we receive even the smallest portion of either species, the Body or the Blood. If you do receive from the chalice, it is only necessary to take a sip. There is a relatively small amount of Precious Blood in each chalice and if some of the people who receive first take a large gulp, there is not enough for those who receive toward the end. Also for the ladies, if you wear lipstick and partake of the cup, please blot your lips with a tissue or handkerchief first. We have several volunteers who clean our linens and they often remind me how hard it is to get the lipstick out. The linens must be cleaned in a particular manner…we do not just throw them in the washing machine. They are all washed by hand with a mild detergent – twice – and the water is poured into the ground, not down the sink. The reason for this is that there are particles of the Body and remnants of the Blood in each of the linens and we do not want to put Jesus into the sewer system. Now that we have received Holy Communion and return to the pews, it is time to spend a few minutes in thanksgiving – remember, that is what the word Eucharist means in Greek…thanksgiving – and meditate on what we have just received. I remember when I would receive Communion, go back to the pew and kneel down and then check out everyone who was in line (in my bachelor days, I would even use this time to see if there were any single girls that I might like to meet). Well, it took me a while to figure out that was not the time to be checking people out, especially pretty girls. I fought this temptation for the longest time until I was able to just close my eyes and focus on the real reason I was there…and that made a huge difference in the blessings and insights I received through spending just a few quite minutes with my Lord after receiving Him in the most Blessed Sacrament of the Holy Eucharist. Fr. Kirk LarkinMay 18, 2008 ~ The Mass from A-Z HH-2) As we come forward to receive Holy Communion, there are a few things we must be reminded of from time to time. To receive the Body of Christ properly, one comes forward in the communion line and while the person before us is receiving, we make a profound bow (If you cannot bow from the waist because of health reasons, a reverent head bow is sufficient. Also, it is not necessary to genuflect…a reverent bow is just as respectful). After the person in front of you receives and moves out of the way, step forward and place your left hand under your right that is held out flat. Then the minister says, “the Body of Christ”, to which we respond, “Amen”. Sometimes I cannot even hear the response from the person receiving. Say “Amen,” which means, “I believe”, loudly and with conviction as if to assure anyone who might be listening that we do believe. I love the way the children are taught to receive their First Holy Communion. They are told to make a throne for God with their hands. They kind of roll their hands forward, one under the other, and wait to receive Jesus, and respond with a profound “Amen”. Many adults often do one of two things. They either put their hands side by side, sloping inward, which makes it difficult to pick up the host without the threat of dropping it, or they try to grab Jesus out of the hand of the Minister of Communion. Please do not do this. Just place one hand under the other, holding the top hand flat, wait for the host to be placed in your hand, respond with a confident “Amen,” then step aside, looking at the cross, take the other hand and place the host in your mouth and make the sign of the cross. If you choose to receive on the tongue (either way is appropriate), step forward, respond with a profound “Amen”, and stick your tongue out part way and receive. Some people who receive on the tongue will lean their head forward anticipating the minister placing it on their tongue, which can lead to problems. The best thing to do is to close your eyes and wait until you feel the host on your tongue and then step to the side and make the sign of the cross. If you choose to receive the Precious Blood from the chalice, the same method is used as receiving the host. (It is not necessary to receive from both, Jesus is completely present under either species. Vatican Council II brought back receiving from the chalice because it is a fuller expression of the Eucharist Jesus instituted at the Last Supper on Holy Thursday.) Even though we receive the Blessed Sacrament at Communion each week, we must strive to receive it with reverence and conviction and not take for granted the great gift God has given us in His own Body and Blood. Fr. Kirk Larkin |
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May 11, 2008 ~ The Mass from A-Z HH-1) When we begin to think about receiving Holy Communion, we must first talk about the state of our soul. The Church teaches that before we receive Holy Communion, we (our soul) must be in a state of Grace. That means that we should not have committed serious, or mortal sin, since our last confession and it is only through Confession that mortal sin is removed (we are also to go to confession at least once a year even if we have not committed mortal sin). When we receive the Eucharist (Holy Communion), we are receiving Jesus, all of Jesus…Body, Blood, Soul and Divinity. Therefore, it is only right that we should be in a state of Grace since we are striving to be like our Lord who is Grace itself. St Paul says in his first letter to the Corinthians that if we eat and drink Jesus’ body and blood unworthily, we eat and drink condemnation upon ourselves (1Cor 11:27-29). That does not sound like something we should aspire to. The Eucharist itself however, does remove those smaller, less serious (venial) sins. Besides being in a state of Grace to receive our Lord in the Blessed Sacrament, we are also asked to fast for one hour prior to receiving Holy Communion. This means we are not to take food or drink of any kind except for those whose age, health or medication needs demand otherwise. Fasting before Communion is meant to heighten our awareness of what we are about to participate in…the holy Sacrifice of the Mass. It is also a good remedy for not having to get up and leave while Mass is being celebrated (this is especially true for younger children whose bladders may be smaller and weaker than adults). So we must first of all seek to be in a proper state to receive the Eucharist because the effects of Grace are diminished if we are not and it can even lead to the greater sin of presumption…that is, that we take our Lord for granted, especially when we receive Him unworthily (If you cannot make it to Confession before Mass – confessions are heard from 4:00-5:00 every Sat before Mass or by appointment – you may still attend Mass and come up at Communion time, cross your arms over your chest, and receive a blessing…there is still merit in that.) More on receiving Holy Communion next week. Fr. Kirk Larkin |
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May 04, 2008 ~ The Mass from A-Z GG) We have finally arrived at the point of receiving the “Source and Summit” of our entire faith… Holy Communion (also called the Eucharist, Body and Blood of Christ and the Blessed Sacrament). The priest is always the first to receive, followed by the deacon, then the extraordinary ministers of the Eucharist and then the congregation. The way we receive Holy Communion today is quite different than the way it was received before Vatican Council II (1962-65)…in three particular ways. Not long after Vatican II closed, the faithful were allowed to 1) receive both the Body and Precious Blood – only the Body was received before; 2) they were allowed to receive it standing up instead of kneeling at the communion rail; and 3) they also had the choice to now receive the Body of Christ in the hand instead of only on the tongue…as was the custom before Vatican II. Many traditionalists criticized the Church for making these changes but Vatican II was only seeking to return the Church to her original roots. As early as 150 AD, Justin Martyr describes the early Christians receiving both the Body and the Blood (he does not say anything about whether they were standing or kneeling) and they received the Body in the hand. There is much that needs to be said about receiving Holy Communion. In the following weeks we will look at many of the customs and obligations associated with the Sacrament of the Eucharist and we will present it in subsequent order (HH-1, HH-2, etc, etc). Fr. Kirk Larkin |
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April 27, 2008 ~ The Mass from A-Z FF) Last week we discussed the Lord’s Prayer and the Sign of Peace, which actually begins the Communion Rite. After we have prayed as our Lord taught and extended a sign of peace to those around us, the priest breaks the bread (called the Fractioning Rite) and places a small piece of the consecrated host in the chalice (Commingling) while the Lamb of God (Agnus Dei) is sung by all. The Fractioning Rite is taken directly from the actions of Jesus when He blessed the bread, broke it and fed the 5000 (John 6:1ff), at the Last Supper (Mt, Mk and Lk) when he broke the bread and gave it to His disciples saying, “Take this all of you and eat it…,” and at the house in Emmaus when He said the blessing, broke the bread and gave it to them and “With that their eyes were opened and they recognized Him.” (Lk 24:30-31) The Mass in the early church was actually called “The breaking of the Bread,” (see Acts 2:42) and is explained by St Paul himself as a participation in the One Body of Christ (1Cor 10:16). While it is no longer possible or practical to have “one loaf” of bread to break, there are many smaller hosts consecrated which are distributed to the faithful and taken to those who are homebound and sick. There is always a larger host that the priest uses in the elevation (mainly for visual effect) that is broken and a small piece placed in the chalice. It is unclear when this “commingling” found its way into the Liturgy, but it is documented that early on, a priest in Rome who was not able to celebrate Mass with the Pope, was brought a small portion of the Eucharist the Holy Father had consecrated and he placed it in his own chalice during the Mass he celebrated as a sign of unity with the Holy Father and all the faithful. The tradition was carried on until it was officially made part of the Liturgy in the 8th Century. While the congregation sings (or says) the Lamb of God, the priest breaks the bread, takes a small portion and places it in the chalice while saying privately, “May the mingling of the Body and Blood of our Lord Jesus Christ bring eternal life to us who receive it.” After the commingling, all kneel while the priest holds the broken host over the chalice, raises them both and says, “This is the Lamb of God who takes away the sins of the world. Happy are those that are called to His supper.” With that, the congregation proclaims those famous words of the Roman centurion (who was a pagan, remember, yet believed), “Lord, I am not worthy to receive you…” (Mt 8:8) Fr. Kirk Larkin |
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April 20, 2008 ~ The Mass from A-Z EE) The “Final Doxology”, (Through Him, with Him and in Him, in the unity of the Holy Spirit, all glory and honor is yours almighty Father, for ever and ever) brings an end to the Eucharistic Prayer to which the congregation responds, “Amen”. We call this the “Great Amen”. In Hebrew, amen means verily or certainly; in Greek, truth; and in Latin, so be it. When we say (or sing as we do here) the Great Amen, we are saying that we believe what has just been proclaimed in the EP. St Justin Martyr, around the year 150 AD, had this to say about the Great Amen. “When the prayer of thanksgiving (Eucharistic Prayer) is ended, all the people present give their assent with an Amen.” After the Great Amen, all stand and the priest introduces the prayer that is at the heart and soul of our faith…the prayer our Lord Himself gave us when His disciples asked Him to teach them how to pray. The “Our Father” is a prayer made up of seven distinct petitions (we do not have time to go into detail about each of these petitions here, but the Catechism does a wonderful job of explaining the Lord’s Prayer). After the Our Father, (and the embolism that follows…For the kingdom, the power and glory are yours almighty Father, forever and ever.), the priest introduces the “Sign of Peace”. This sign of fraternal unity is meant to remind us of one of those seven petitions which was just prayed in the Our Father, namely, forgive us our trespasses as we forgive those who trespass against us. This sign of peace is more than a friendly hello, it is a sign of what the Eucharist itself represents…though many parts – as the host is made up of many parts of wheat to form one bread – we are all one body. It reminds us that we are to leave all anger and bitterness we might have toward another person behind as we come forward to receive the Lord’s Body and Blood. Next week we will look at the final two parts of the Liturgy of the Eucharist that lead us up to the reception of Communion. Fr. Kirk Larkin |
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April 13, 2008 ~ The Mass from A-Z DD) After we have sung the Sanctus (Holy, Holy, Holy), all kneel and the Eucharistic Prayer begins. The priest invites the congregation to join in this Great Prayer with all their hearts and minds (The Lord be with you…and also with you. Lift up your hearts…we lift them up to the Lord. Let us give thanks to the Lord our God…it is right to give Him thanks and praise). The Eucharistic Prayer (EP) is what the Church calls the “center and summit of our celebration.” There are actually 10 Eucharistic Prayers in all…Eucharistic Prayers I-IV, two for Masses of Reconciliation, three for use at children’s Masses and one for Masses for Various Needs and Occasions. Most often, I use EP III on Sundays, occasionally using EP II (which is nearly the same but a little briefer), EP I on special feast days (this EP is called the Roman Canon and has always held a place of status among the others…it is the one where all the names of the Apostles and saints are read) and I have often used the EP for Reconciliation during Lent and Advent. While there are a variety of Eucharistic Prayers, they are all basically the same in structure and content. They all contain, 1-thanksgiving; 2-acclamation (praise); 3-epiclesis (calling down of the Holy Spirit); 4-institution narrative and consecration (repeating the words Jesus said over the bread and wine at the Last Supper which changes them into the Body and Blood of Christ); 5-anamnesis (from the Greek for, to remind or remember. “Do this in memory of me”); 6-offering; 7-intercession and 8-final doxology (Greek for praise. “Through Him, with Him, in Him, in the unity of the Holy Spirit…”). This structure is very similar to the Jewish blessing that was said before meals, especially the Passover meal, with some adaptations to reflect the new covenant established by Jesus at the Last Supper. In the early Church, these prayers were recited by the priest from memory. The earliest written account we have of these prayers is something very similar to EP II, dating to around 215 AD. However, it was not until around 600 AD that Pope Gregory the Great formulated EPI (along with the sacramentary, which is the book the priest uses to celebrate Mass) and these are standard for the Church even today. Fr. Kirk Larkin |
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April 06, 2008 ~ The Mass from A-Z CC) After the priest has invited the people to pray, (“Pray my friends, that our sacrifice may be acceptable to God our Almighty Father”), he recites a short prayer (Prayer over the Gifts) that brings to an end the preparation rite. This prayer has a twofold purpose that links the congregation to the priest in this offering as well as a common expression of worship to God. This prayer is very brief but serves as a transition into the Eucharistic Prayer itself. After this brief prayer, the priest begins the “Preface”. The Preface – which means proclamation”, or “speaking out” – indicates the importance of what we as a people of worship are celebrating, along with a recollection of the tradition in which this Sacrifice has been celebrated for thousands of years. The priest says, “The Lord be with you”, to which we respond, “and also with you” (linking the people to the priest). “Lift up you hearts”, “We lift them up to the Lord” (to whom our worship is directed). “Let us give thanks to the Lord our God”, “It is right to give Him thanks and praise” (reaffirming the last response to whom our prayers and sacrifice are offered). Now that the people and priest are united in prayer, the priest prays the “Preface,” which is a statement of the special reason we are praising God in our worship, namely, recalling His great works of creation and redemption. There are over 80 different Prefaces to suit the situation of the particular Liturgy we are celebrating, such as a feast day, a particular liturgical season (Lent, Easter, Advent, Christmas, etc.), funeral, or special occasion. At the end of the Preface, the priest invites the people to join their voices with the voices of all the saints and angels in heaven in singing the unending hymn of praise to God that is continually being sung at the heavenly Liturgy. This is called the “Sanctus,” which in Latin means “Holy”. The Sanctus (or Holy, Holy, Holy) is taken from the book of Revelation where St. John is describing what he sees when God takes him up to heaven (this is while he is exiled on the island of Patmos) to view this heavenly Liturgy. I suggest we take an opportunity to reread the book of Revelation to help us understand how closely related our Liturgy is to the one that has been and will be celebrated in heaven for all eternity. Now that the priest and people are united in prayer and that prayer united with the prayer of all the saints and angels in heaven, we are now ready to begin the Eucharistic Prayer itself. Fr. Kirk Larkin |
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March 30, 2008 ~ The Mass from A-Z BB) Well, we have just celebrated the Liturgy of all liturgies with the Easter services, especially the Easter Vigil when 18 people were welcomed into full communion with the Church (5 received Baptism). There is an old Latin axiom, “Lex Orandi, Lex Credendi.” This means, “The way we pray is the way we believe.” There is no greater expression of our faith than the Vigil Mass where we pull out all the bells and whistles. Yes, it is a long service, but it is such a beautiful Liturgy everyone should attend at least once. We are a sensible people – not that we always do what is right – but that we experience life through our five senses…seeing, smelling, tasting, hearing and touching. As Catholics, we express ourselves in worship through signs and symbols that are perceptible to these senses. A sign is something that points us in the right direction, while a symbol is a deeper expression of what the sign stands for. Take the water we use in the Rite of Baptism. Water is a sign of life and cleanliness. In the Liturgy, the deeper meaning – the symbol – is the new life we receive through water and the Holy Spirit and the sins that are washed away to make us a new creation. Some of the signs and symbols used at the Vigil are darkness, fire, light, water, oil, incense, bread, wine, words, music, etc., etc. All of these have an obvious meaning but, as symbols, they are also meant to draw us deeper into our worship. We are truly blessed to have a faith such as ours; a faith in which we express our love and appreciation for all that God has done for us by using His own wonderful gifts. While all the build up has come to a climax, we must stay in the joy of the Easter season – which will officially end 50 days after Easter on Pentecost Sunday – so that our joy may be complete. We have some “Little White Books” (to complement the “Little Black Books” of Lent) in the vestibule with daily prayers to help us accomplish this. I hope your Easter was as blessed as mine and I pray that each of us can take those blessings with us throughout the year…and I believe we can do that by remembering that each Sunday is a “Little Easter” in itself. Fr. Kirk Larkin |
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March 23, 2008 ~ Easter Message… It is a good time to take a short break from the Mass from A-Z and smell the roses (well, the roses have not actually bloomed yet but the softwood trees and daffodils are going crazy and the tulips are not far behind). Spring is my favorite time of the year, just slightly ahead of fall. The reason I love spring so much is because of the new life that is abounding all around us. The flowers and trees are blooming, the birds are singing with all their might and the temperatures are beginning to gradually creep up…you can just smell it in the air. This gives us yet another opportunity to thank God for all of His majesty and glory. But today, of course, is special…it is the day our Lord rose from the dead to dispel the darkness of sin and death and bring light to a world that seems to be stuck in that darkness. By His resurrection, Christ allows all of us to crawl out of that darkness into His own marvelous light. Easter is the highpoint of our Christian life and everything we do throughout the year points to this day…it truly is our hope and our joy. Easter is more than easter bunnies and jellybeans – it is about family, friends and life. It is a time to thank God for the blessings we have and share those blessings with the ones who mean the most to us. So today, resist the temptation to “carry on as usual” and do something different…especially if you have kids. Help them to realize that while bad things do happen and there are mean people in the world, the light of God will always keep shining through if we only have the eyes of faith to see it. After my last Mass today (and a long nap), I am going to drive up to Oklahoma City to tell my mother how much I love her and how thankful I am that God gave me to her and her to me. My father has since left this world and passed to the next. And even though he was not a regular attendee at Mass, he loved Easter and always did something special for us…even when we did not have enough money to buy that big, chocolate easter bunny. I pray that he is now where he can see the Light in all its magnificence and know how good God truly is. And finally, just before I lay my head to rest this Easter night, I will thank God that I have been placed here in this wonderful parish to serve the needs of all that are seeking a closer relationship with Him…who is the Resurrection and the Life. May we all continue to grow closer to our God and one another as we travel this pilgrim journey together, seeking to find the happiness that so often seems to be illusive. God bless and happy Easter. Fr. Kirk Larkin |
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March 16, 2008 ~ The Mass from A-Z AA) Well, we have finished the Mass from A-Z and we are only beginning the Liturgy of the Eucharist…so we will begin using double letters. After the ablution rite (washing the hands), the priest turns to the congregation and says, “Pray, brethren, that our sacrifice may be acceptable to God, the almighty Father” to which all respond, “May the Lord accept the sacrifice at your hands for the praise and glory of His name, for our good, and the good of all His Church.” If you look at it closely, this is a very interesting exchange of words. The priest, standing at the altar “In persona Christi” (in the person of Christ), asks God on behalf of the people to accept this sacrifice we are about to offer. This is reminiscent of the way the high priest would offer sacrifice for the people in ancient Israel. The difference however, is that the people respond. We are no longer simply observers; we are active participants in this sacrifice. In this response, the people ask God to make our sacrifice acceptable so that it will give glory and praise to His name and bring about good in His Church. This is a very powerful prayer as we anticipate the bread and wine being changed into the body and blood of Christ. As with many other parts of the Mass, this response – this prayer – can often be recited without much thought. Let us strive to enter ever deeper into this great Sacrifice by focusing on each response throughout the Mass so that we can make each Mass even more meaningful. Fr. Kirk Larkin |
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March 09, 2008 ~ The Mass from A-Z Z) Once the bread and wine have been prepared, the priest, if he so chooses, incenses the gifts and the altar. Using incense is an age old practice dating back to the Old Testament. In Psalm 141, the psalmist asks that his prayers be pleasing as incense rising before God. Incense is normally used at the beginning of the Mass, at the Gospel, and here at the preparation of the gifts. Some priests use incense quite often (I know Fr Fuller used it every week at the 11:00 Mass) and some use it less frequently…I fall under the latter category. The rubrics (guidelines for the Mass), do not say how often incense should be used, it only says, “When incense is used…” My theory is to incense only on feast days and solemnities to add a special sense of reverence. I know some people do not like incense – some are even allergic to it – but it serves to stimulate yet another one of our senses to make us aware that something is different at this Liturgy. After the gifts are prepared (and incensed), comes the “Ablution Rite,” or the “Washing of the Hands.” This practice, like so many others, comes from the Jewish tradition. Worshipers would wash in large jars of water before entering the Temple as a purification rite. In Mass, the priest asks God for an internal purification so he can make a worthy offering. The ablution rite did have a practical use as well in the early Church as the priest would wash his hands after handling all of the foodstuff that was brought forward, but that is not the case today…it is purely symbolic. During the Mass, the entire congregation asks God 3 times for forgiveness. During the “Penitential Rite” just after the greeting at the beginning of Mass (Lord have mercy…), during the Our Father (forgive us our trespasses) and just before receiving Holy Communion (Lord, I am not worthy to receive you, only say the word and I shall be healed). The priest asks two more times besides this – after the reading of the Gospel (May the words of this Gospel wipe away my sins) and during the ablution (Lord, wash away my iniquities and cleanse me from my sins). So, 5 times in all does the priest ask God to make him worthy to offer this sacrifice. I guess it does not matter if I were to ask a thousand times, I would never truly be worthy. Thanks be to God it is Jesus who makes this mystery happen, in spite of the weak instruments He has to work with. (Side note: only the Eucharist itself forgives venial, or less serious sin at Mass but mortal, or serious sin can only be absolved through the Sacrament of Penance, or Confession). Fr. Kirk Larkin |
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March 02, 2008 ~ The Mass from A-Z Y) Once the gifts have been received by the priest and given to the deacon and servers, all return to the altar. The deacon receives the bread from the server and hands it to the priest who offers a prayer of thanksgiving (see letter “W”) that we are able to use the natural elements of the earth to return to Him as our offering. This prayer is reminiscent of the old Jewish table prayer of thanksgiving. While the priest is saying the prayer over the bread, the deacon prepares the chalice. He places a small amount of wine in the presider's chalice and then mingles a few drops of water in with it while saying inaudibly, “By the mystery of this water and wine may we come to share in the divinity of Christ who humbled Himself to share in our humanity.” I have consulted all of my theology books and cannot come to a consensus on the exact significance of this liturgical action. Some say this mingling of water and wine symbolizes the two natures of Christ (human and divine). Others, that it symbolizes the union of Christ and His Church. Still others say it represents the blood and water that flowed from Christ’s side when He was lanced by the centurion’s spear as He hung on the Cross. This much we do know…in the ancient world, wine was often tempered with water (not quite sure why, possibly to make it go farther) and this tradition found it’s way into the Liturgy. After the deacon has prepared the chalice, he hands it to the priest who says the blessing (again, see letter “W”) in the same manner as he did the bread. After the bread and wine have been prepared, the priest bows and says inaudibly, “Lord God, we ask you to receive us and be pleased with the sacrifice we offer you with humble and contrite hearts.” The key in that last sentence is “…humble and contrite hearts.” That is what God desires from each of us, yet it seems so hard to do…at least for me. Fr. Kirk Larkin |
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February 24, 2008 ~ The Mass from A-Z X) After the altar has been prepared and the collection taken up, the priest, deacon and servers go to the front of the sanctuary to await the presentation of the gifts. The gifts of bread, wine and money are brought forward by some members of the congregation – often a family – as a powerful expression of participation of all present in the Eucharist and social mission of the Church. This practice goes back to the very early Church when the people themselves would bring bread, wine and other foodstuff forward to be blessed and given to the poor. It was also the custom to give money for those who were in need. In the early Church, the deacon was entrusted with this money and food…for the poor, the widowed, the orphaned and the alien. Tradition tells us that St Lawrence – one of the first seven chosen by the apostles to be deacons – was entrusted with the care of money and food for the poor and needy in Rome. During the persecution of Valerian (Roman emperor from 253-260), Lawrence was given three days to bring forward all the treasures of the Christian community by one of Valerian’s officials. On the third day, Lawrence gathered all the poor and those who had been helped by the Church and brought them before the official and said, “Here is the treasure of the Church.” For this, Lawrence was put to death. As the gifts are presented to the priest for offering, the bread and wine are given to the deacon who in turn gives them to the servers. The last gift to be given is the collection, which the priest hands to the deacon who places it in front of the altar for all to see. During this preparation rite, suitable music is played to express our joy that God will accept our gifts of bread and wine and transform them into the Body and Blood of our Lord Jesus Christ during the Eucharistic Prayer as well as our ability to provide financial help to those who are poor and less fortunate than we are. The importance and significance of the preparation rite should not be lost as we transition from the Liturgy of the Word to the Liturgy of the Eucharist. It is a great time to sing our praises to God for allowing us to be able to be active participants in the mission of the Church…not only on a local level, but universally as well. Fr. Kirk Larkin |
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February 17, 2008 ~ The Mass from A-Z W) While preparing the altar, the collection is being taken up. The collection is a very important part of the preparation rite, not only in helping sustain our parish, but it also allows us to give back to God some of what he has given us. When the gifts are brought forward, it is symbolic of giving back to God – a finished product if you will – of what He has given us to work with. During the prayer over the gifts, the priest says, “Blessed are you, Lord God, of all creation. Through your goodness we have this bread to offer, which earth has given and human hands have made. It will become for us the bread of life.” And likewise the wine, “…Through your goodness we have this wine to offer, fruit of the vine and work of human hands. It will become our spiritual drink.” What a great gift to give back to God. Those things of the earth, which He gave us, now sustain us physically and spiritually. So, too, with our financial gifts. God has given us the abilities we possess to provide for ourselves and for those entrusted to our care. We learn to work hard to put a roof over our head, to have a reliable means of transportation and to acquire some of those nice things that make our life more enjoyable. But before all of that, we are asked to give our first fruits back to God. At least 70 times in the Old Testament – and several other times in the New Testament – we are instructed by God to give a tithe, or 10 percent of our first fruits. As a parish family, we need financial resources to maintain the kind of facilities we have here at Holy Family and provide the type of programs that will help us to grow in holiness and spiritual maturity. A recommended formula for financial giving is to give 5% directly to our parish, 2% to ADF to support the Church of our Archdiocese, 2% to Catholic Charities to help the Church Universal assist those who are in need and the remaining 1% to any of the other programs that are offered. This, of course, is only a model. The important thing is to make a sacrifice acceptable to God…and our first concern in making that sacrifice is always our local parish. While our parish is unique in that it serves many people who do not call Lawton or Holy Family their home (those who are here because of Ft Sill, or something related to Ft Sill), we ask them to take some ownership in our parish while they are here. Sometimes the blessings that come from tithing we may never see, but they are abundant…the Lord Himself assures us of this throughout holy Scripture. Fr. Kirk Larkin |
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February 10, 2008 ~ The Mass from A-Z |
