Author: yuengerwv

As a pastor I strive to follow the rules for the Divine Liturgy, aka: the mass, as written by Pope St. John Paul II and promulgated by our local bishop.  The rules are published in every sacramentary and in a USCCB document called “General Instruction of the Roman Missal” (GIRM).  In addition, many dioceses have issued Liturgical Guidelines to be observed within their diocese.  Over the years I have distributed over 100 copies of the GIRM free of charge to those interested in reading the directions.  I have instructed those interested enough to read the directions to inform me if I have made any errors.  Several people have brought certain issues to my attention, and I have made the appropriate corrections.
Periodically I get letters, always anonymously, regarding the liturgy and the errors that some perceive.  The letters often refer to other authors or the way other priest do things, almost never do they refer to the GIRM.  I am aware of numerous priest who do things contrary to the GIRM or the directions provided by their local bishop.  Their followers apparently believe them to be more liturgically correct than Pope St. John Paul II, who promulgated the GIRM, and the local bishop.  Regrettably I am not able to enter a dialogue with persons who believe I am doing things incorrectly as they, by remaining anonymous, apparently are not interested in learning the truth.

For those interested in learning more about the Catholic Mass as put forth officially by the Catholic Church, I invite them to obtain a copy of the GIRM, or to connect with their local pastor or me personally to resolve any questions regarding the mass.

Why does it take so long to get a new Bishop; what is the process?

Since I am not personally involved in the process, I will edit together from various sources available on the internet.

The entire process is done under strict confidentiality so as to avoid lobbying, undue pressure on those involved or those being considered, and unnecessary jealousies that could only do harm to the people of the dioceses being considered.  Canon Law also spells out the required qualifications for becoming a bishop in canon 378 §1. The person is to be outstanding in solid faith, good morals, piety, possess a zeal for souls, and other such qualities, including a good reputation. He is to be at least 35 years old and must have been a priest for at least 5 years. He is to possess a doctorate, or a pontifical licentiate degree, in Sacred Scripture, Theology, or Canon Law. If not, he must be at least truly expert in one of these fields.

Stage 1: Every bishop may submit to the archbishop of his province the names of priests he thinks would make good bishops. Following a discussion among the bishops at the province meeting, a vote is taken on which names to recommend, which is then forwarded to the apostolic nuncio in Washington.

Stage 2: The Apostolic Nuncio gathers facts and information about potential candidates, but also interprets that information for the Congregation. After receiving the list of candidates forwarded the apostolic nuncio conducts his own investigation into the suitability of the candidates.  A report is requested from the current bishop or the administrator of a diocese on the conditions and needs of the diocese. Broad consultation within the diocese is encouraged with regard to the needs of the diocese, but not the names of candidates.
1. The report is to include the names of individuals in the diocese with whom the Nuncio might consult and how to contact them.  2. Previous bishops of the diocese are consulted.  3. Bishops of the province are consulted the president and vice president of the USCCB are consulted. 4. At this point, the nuncio narrows his list and a questionnaire is sent to 20 or 30 people who know each of the candidates for their input.  5. All material is collected and reviewed by the nuncio, and a report (approximately 20 pages) is prepared. Three candidates are listed alphabetically – the terna – with the nuncio’s preference noted. All materials are then forwarded to the Congregation for Bishops in Rome.

Stage 3: Once all the documentation from the nuncio is complete and in order, and the prefect approves, the process moves forward. If the appointment involves a bishop who is being promoted or transferred, the matter may be handled by the prefect and the staff. If, however, the appointment is of a priest to the episcopacy, the full congregation is ordinarily involved, which generally meets twice a month on Thursdays. The congregation discusses the appointment and then votes. The Congregation may follow the recommendation of the nuncio, choose another of the candidates on the terna, or even ask that another terna be prepared.

Stage 4: At a private audience with the pope, usually on a Saturday, the prefect of the Congregation for Bishops presents the recommendations of the Congregation to the Holy Father. A few days later, the pope informs the Congregation of his decision. The Congregation then notifies the nuncio, who in turn contacts the candidate and asks if he will accept. If the answer is “yes,” the Vatican is notified, and a date is set for the announcement.

Source: (www.usccb.org and http://www.catholicanchor.org)

The Holy See recently recognized the bishops appointed by the communist Chinese government. Hasn’t the Pope sold the Church to the government of Beijing after so many years of suffering?

Pope Francis’ responded:
This is a process of years, a dialogue between the Vatican commission and the Chinese commission to put the appointment of bishops in order…You know that when you make a peace agreement or a negotiation, both sides lose something. This is the law. Both sides. And you move ahead.

The bishops who were in difficulty were studied case by case and in the case of the bishops, in the end dossiers came on to my desk about each one. And, I was responsible for signing the case of the bishops. Then, the case of the agreement returned, the drafts on my desk.

I signed the agreement. It’s not an improvisation. It’s a path, a true path.

An anecdote as well: we forget that in Latin America – thanks to God that this is over – we forget that for 350 years it was the king of Portugal and of Spain to appoint the bishops and the Pope only gave jurisdiction. We forget the case of the Austro-Hungarian Empire. Maria Teresa was tired of signing the appointments of bishops and gave jurisdiction to the Vatican Other times, and thanks to God that they aren’t repeated. But, this isn’t that they appoint. No, this is a dialogue about eventual candidates, but Rome appoints, the Pope appoints. And, let us pray for the suffering of some who don’t understand and who have at their backs so many years of being clandestine.

Fr. Paul: It is important to understand that a pope working with governments is nothing new.  We sometimes forget our history; in Europe for many years the kings appointed the bishops, as Francis points out.   In England the Monarch still appoints the Archbishop of Canterbury.  As Francis says there is a consultation process, but it is still the pope who appoints the bishops in China under the agreement.

The first reading and the Gospel reading this weekend continue with the theme of God providing us with the nourishment we need to strengthen us for our journey.  The Psalm picks this up with the refrain, “Taste and see the goodness of the Lord.”  When I was young, I was told to eat even the foods I didn’t like the taste of, as they were essential for my wellbeing, and to provide me the sustenance I needed to accomplish the tasks I needed to finish; just as Elijah needed to be strengthened for his journey.

All too often, we tend to think everything depends upon us, we have no need of God.  We forget that the skills, health, and capacity to work are themselves gifts from God.  Jesus knew that we, as his followers, would need additional strength to complete our Christian journey and the tasks of transforming the world.  This section of the Gospel of John reiterates for us the orthodox understanding of the Eucharistic bread, that it is truly the Body and Blood of Jesus himself. 

Like some of the listeners when Jesus originally spoke, many today scoff at the possibility of Jesus giving us his body to eat and his blood to drink.  Those who think this way are part of the group that fail to hear, “No one can come to me unless the Father who sent me draw him”.  To be drawn to him, we have to be open to what seems impossible to be a reality.  It requires us recognizing that we, as humans, are not always able to understand or rationalize our way in understanding how God works.  Jesus was challenged by those who could not accept this teaching and “many of his disciples returned to their former way of life and no longer accompanied him.”  Jesus’ reply did not state they misunderstood, he wasn’t worried about numbers or being politically correct.  He simply said, “Do you also want to leave?”

How do we follow Jesus, as Paul challenges us, and remove all “bitterness, fury, anger, shouting, reviling and malice?  How do we find it possible to be kind to one another, compassionate and forgiving of one another” without the strength and nourishment that God provides?  Such can only be done when we become “imitators of God, as beloved children, and live in love”.  The Body and Blood of Jesus continues to provide us with the nourishment of grace upon grace to accomplish the challenge and the journey to his holy mountain.

Much to-do has been made recently regarding Pope Francis’ recent motu-propio regarding the extraordinary form of the mass commonly called the Latin mass or Tridentine liturgy.  It is amazing how many so-called journalist and experts seem to display their ignorance as they speak out and write about the subject. 
Contrary to many headlines, Pope Francis did not ban the “Latin Mass”.  It should be noted that the local bishop has always been the chief liturgist in his diocese.  Even Pius V, in 1570, while mandating his mass for newer locations recognized this.  Pope Francis directed his recent letter to: “Guardians of the tradition, the bishops in communion with the Bishop of Rome”.

According to Canon Law, 528 §2. The pastor is to see to it that the Most Holy Eucharist is the center of the parish assembly of the faithful…He is also to endeavor that they are led to practice prayer even as families and take part consciously and actively in the sacred liturgy which, under the authority of the diocesan bishop, the pastor must direct in his own parish and is bound to watch over so that no abuses creep in.

Of primary importance, as I read the law, is the role of the local bishop.  In 528, a local priest/pastor providing the Eucharistic celebration is “under the authority of the diocesan bishop”.  A priest has no authority of his own.

In 1969, with Missale Romanum, Pope St. Paul VI instituted the liturgical reforms following Vatican II, thus he limited the use of the Missal of Pope St. John XXIII from 1962.  Pope St. John Paul II, via Quattuor Abhinc Annos, in 1988, modified this directive.  Pope Benedict XVI, in 2007, removed the requirement of the bishop’s permission, allowing any priest to use the missal of Pope St. John XXIII from 1962.  In doing so, he removed priests from the bishop’s authority to regulate the “extraordinary form” of the liturgy within his diocese.  Pope Francis, recognizing abuses that crept in, reinstalled the bishop as the responsible authority over the liturgy within his diocese.  Pope Francis did not ban the “Latin Mass”, he merely placed authority for its regulation and oversight back under the local bishop.

If you desire you may read Pope Francis’ letter at this location: Apostolic Letter issued “Motu proprio” by the Supreme Pontiff Francis “Traditionis custodes” on the use of the Roman Liturgy prior to the Reform of 1970, 16 July 2021 | Francis (vatican.va)

How often should someone go to confession?

Your question uses the word “should,” which can mean “ought to” or it could mean “must”.    Church law answers the meaning of “must” Canon Law # 989 states: “All the faithful who have reached the age of discretion are bound faithfully to confess their grave sins at least once a year.” 

I will address the “ought to”.  Here the answer depends on the individual and their sins.  If someone is aware of having committed a mortal or serious sin they ought to go to confession as soon as possible – even that day if practical. 

Given the positive effects of the Sacrament, I would personally recommend, even without serious or mortal sins, one would want to go frequently — by that I mean weekly or monthly to confess their venial or lesser sins as a way of seeking spiritual growth.  Let me explain  by mentioning the effects of the sacrament of Penance.  According to the Catechism of the Catholic Church:

1468″The whole power of the sacrament of Penance consists in restoring us to God’s grace and joining us with him in an intimate friendship.” Reconciliation with God is thus the purpose and effect of this sacrament. For those who receive the sacrament of Penance with contrite heart and religious disposition, reconciliation “is usually followed by peace and serenity of conscience with strong spiritual consolation.” Indeed the sacrament of Reconciliation with God brings about a true “spiritual resurrection,” restoration of the dignity and blessings of the life of the children of God, of which the most precious is friendship with God.

1469 This sacrament reconciles us with the Church. Sin damages or even breaks fraternal communion. The sacrament of Penance repairs or restores it. In this sense it does not simply heal the one restored to ecclesial communion, but has also a revitalizing effect on the life of the Church which suffered from the sin of one of her members. Re-established or strengthened in the communion of saints, the sinner is made stronger by the exchange of spiritual goods among all the living members of the Body of Christ, whether still on pilgrimage or already in the heavenly homeland…

As the Church teaches “Christ who died for all men desires that in his Church the gates of forgiveness should always be open to anyone who turns away from sin.”  Why not take full advantage of the graces God wants to pour out upon us?  We wouldn’t think in our culture of not cleaning our physical bodies regularly, why should our spiritual bodies be forgotten except for once a year or less?

I remember a story from some time ago where a professor, before thanksgiving break,  gave the students an exam.  The exam had one question, “What is the name of the janitor that cleans our restrooms?”

Would you have passed the exam?

Soon we will be celebrating the secular holiday of Thanksgiving.  For some it will be a day of food, friends, family and football.  For others it will be another day of work, making sure those celebrating still have electricity, water, fuel, food, a place to sleep, fire protection, freedom from attacks, and care during illnesses.  For still others it will be just another blip in the daily struggle for survival physically or spiritually, because of the loss of loved ones, loss of income or loss of health.

In our country, most of us have much to be thankful for.  Let us also remember during this time to be thankful to God who provided for us, and remember he has called us to share what he has given.  There are thousands of good causes for us to support, all of them clamoring for additional funds and or volunteers to help.  It is important for us to remember that one of the best ways to give God thanks is to share his blessings with others.  But to share that blessing with others we have to know who they are.

Not discounting the value of money gifts, the greater value is in giving of ourselves.  Everyone, no matter how much money they have or don’t have, is called to be brother and sister to others.  During this Thanksgiving season, take time to smile, to recognize others, to let them know you appreciate what they do.  Take time to notice the strangers, or even the people we see all the time and mostly ignore.  Let us be thankful from our inner being to our God, by showing him love. 

Scripture asks, “How can you say you love the God whom you cannot see, when you do not love the neighbor whom you can?”

When was the rule of not eating meat on Fridays officially promulgated for the universal Church?

The following was written by Fr. James DeViese for one of my “Ask the Pastor” columns in my place.

The more ancient traditions of the Church, as you can imagine, can be a bit obscure in terms of their origins.  And the tradition of abstinence on Fridays (especially during Lent) is no exception.  Concerning abstinence during Lent, this practice dates back at least to time of Pope Leo the Great (+ 461), who made not a short reference to what was undoubtedly an already well-established custom throughout the Western Church.  It was not uncommon in those days for people not only to abstain from meat, but also from all dairy products–a practice which is still held in many places in the Eastern Church, especially the Ukraine and Russia.  The degree to which Leo “canonized” this practice as law was presumed–at least until the 12th century when a Camaldolese monk named Gratian took it upon himself to compile the very first unified collection of canon law in 1150, which took his name (Decretum Gratiani).  At this point, we have no doubt of the canonical nature of the practice; however, it can be surmised that had this practice fallen out of use, been contradictory to another law, or had not been relatively universal at the time of Gratian, it would not have been included, as we know that Gratian took great pains to be exceptionally thorough in his work–a fact which is attested to by our modern Code of Canon Law, some canons of which are still direct quotes from Gratian!

Outside of Lent, the practice of abstinence from meat on Fridays is older, and is not confined to Fridays.  Originally, the week had two penitential days: Friday and Saturday, as attested to at the Council of Toledo (AD 400).  Friday was penitential because it is the day of the death of Our Lord.  Saturday, on the other hand, was the more important of the two penitential days because the Church retained the ancient Jewish custom that the day before major solemnities (we would call them Vigils) were days of abstinence and fasting.  This tradition of penitential days preceding major feasts was most evident in the Sacred Liturgy up until the revisions of the Roman Calendar by Pius XII (1955), John XXIII (1962), and Paul VI (1969).  As Sunday is the day of Our Lord’s Resurrection, Saturday had always been a day of penance and fasting that the Faithful could properly prepare themselves for the joy and celebration of Sunday.  The Saturday fast was suppressed in 1745 under Benedict XIV, though days of penance before feasts endured for the most part until the reform of the Liturgy in 1969.  This left Friday as the one day of abstinence during the week, which was written into the 1917 and 1983 Codes of Canon Law. 

Still to this day, there exist many options for establishing days of penance and prayer as part of the common practice of the Church.  In the Extraordinary Form of the Roman Rite this past week, the Lenten Ember Days were observed.  These are a series of Wednesday, Friday, and Saturday in a given week when extra penitential practices are observed.  In the former calendars of the Liturgy, Ember Days were observed each quarter, normally in sync with the various stages of the harvest: during the second week of Advent, the first full week of Lent, the week after Pentecost, and the second full week of September.  The Ember Days still constitute a valid option for penance throughout the year, and the current Ceremonial of Bishops even encourages local bishops to establish them “to devote the liturgy of these days to the ministry of charity” and “to offer prayers to the Lord for the needs of all people, especially  for the productivity of the earth and for human labor, and to give the Lord public thanks.”  Of course, the current books do not mandate that they be held on Fridays, nor in a series of three days as past practice has been.

The law, as it currently exists, states: “Abstinence from meat, or from some other food as determined by the Bishops’ Conference, is to be observed on all Fridays, unless a solemnity should fall on a Friday.  Abstinence and fasting are to be observed on Ash Wednesday and Good Friday” (c. 1251).  “The Bishops’ Conference can determine more particular ways in which fasting and abstinence are to be observed.  In place of abstinence or fasting it can substitute, in whole or in part, other forms of penance, especially works of charity and exercises of piety” (c. 1253).  The US Conference of Bishops has not established guidelines regarding proper substitutes for abstinence and fasting.  Thus it is to be expected that all Catholics between the ages of 14 and 60 observe abstinence on Fridays throughout the year.

My spouse and I have fought for years over many things.  Lately instead of fighting and clearing the air it seems that we just “go silent” to keep the peace.  I am not sure that this “peace” is really any better as we seem to be drifting apart.  What do you think?

Not all couples deal with issues in the same way.  But your comment on not fighting possibly being worse that fighting can be indicative of a problem.  I think the key here is to fight fairly.  I have taken some excerpts from the USCCB website “For Your Marriage” (http://foryourmarriage.org/25-ways-to-fight-fair/).  Also one thought is to hold hands while fighting.  While that sounds funny the key is to remember we need to fight for our marriage, not for being right or wrong.

Please note that the words “fight” and “fighting fair” are used below to mean expressing one’s disagreement or anger to another constructively. At no time should physical harm be considered “fighting fair.”

Prayer as strength: Major religions view marriage as sacred and prayer as a vital strength. While human behavior principles must not be neglected in learning how to handle conflict constructively, neither should couples neglect the religious resources of their faith in working out their problems.
Know your own feelings: Seek to grow in self-awareness. Being in touch with your own true feelings is essential before you can constructively handle anger or conflict.
Negotiation and compromise are essential in any marriage: During a calm, clear moment agree that neither partner should “win” a fight. If one wins, the other loses and builds resentment. In effect, both have then lost because the relationship is damaged. Even when one spouse is wrong, permit him or her salvage self-respect.
Pin down a time and place: Be sure, however, that resolving an issue is not postponed indefinitely. After cooling off, pin down a time and place to continue. For example, after the news goes off and in the living room – not in the bathroom doorway while brushing teeth.
Stick to the subject: When a number of issues seem to be accumulating, present them one at a time. If you have not resolved past issues, put them on a current or future agenda
State the issue honestly and clearly: Don’t simply say, “I’m hurt by the way you don’t show me respect.” Rather, be clear and specific as in, “I felt hurt when you said…or when your tone of voice sounds condescending toward me.”
Don’t hit below the belt: Everyone has vulnerable areas. Don’t use your confidential knowledge of your partner’s weaknesses and sensitivities to hurt him/her.
Don’t label: Avoid telling your spouse that he/she is neurotic, depressing, or a bore. Rather, try, “I’m tense inside, honey, because you seem moody and depressed. I’d like us to talk about it.”
Develop humor: Humor goes a long way towards promoting healing.
Don’t attempt to resolve a conflict when drinking heavily.
“Touch” can begin dialogue: Use touch to help your spouse make the “entry” or “re-entry” into a communicative mood. A foot reaching over in bed, a hand on the shoulder can say eloquently, “Honey, one of us needs to begin the dialogue. I’m willing to start.”
Exclude violence: Agree in advance that real violence is always ruled out.
Respect crying: Crying is a valid response to how we feel. Do not, however, let crying sidetrack from getting to the real issue causing the conflict.

Actually we do not pray for the military or war, per se, we pray for those serving in the military and their families.  In an ideal world there would never be a need for a military, but we do not live in such a world.  Some early members of the Church believed that even defending oneself was unjustified for a Christian, meaning complete pacifism was mandated, even if it meant allowing yourself to be attacked and killed by an unjust aggressor.  In this area, Mohandas Gandhi from India was an excellent example of such a Gospel message.  That complete commitment, while noble, was eventually abandoned, though still supported by many as the ideal.  Even Gandhi admitted once, he would not have been successful against any other government in his day.
We in this country possess great freedoms unparalleled in most parts of the world.  We enjoy those freedoms because of those who were, and are, willing to fight wars, and die for those freedoms.  We remember them on days like July 4, and Memorial Day, and are thankful.  Let us also remember those who died, doing as their government directed, as it takes great courage — on both sides — to be willing to die for our government.
According to Scriptures we are also called to pray for our enemies.  This means we should also be praying for those in the military the U.S. military is fighting.  There is never such a thing as a “good” war.  Most wars fueled by the desire for power or greed.  But there can be necessary wars — primarily those of defense.  Most of the time, those fighting in a war, are doing such because of their government’s decision.  They do not have a personal fight nor do they hate the people they are opposing.  In addition, many have no option as military service is mandatory.  By praying for those fighting on both sides of a conflict, means we pray that ALL God’s children will be safe and protected.  It is an issue of respect for all human beings.  As Christians we repeatedly pray for peace, though peace is more than the absence of war.  Just because there is no war does not mean there is peace, it could be there is simply oppression.  In the book “1984” the government kept a war going as a means of keeping the local population under control.
We need to keep in mind that soldiers on all sides of a conflict have families and loved ones.  They all want to live their lives, to love and be loved, to watch their children grow old. They usually want to live in peace, be employed, and provide for their families.  The key to ending wars lies not in military power, but in a transformation of our hearts.  We need to let go of a thirst for power, to let go of our greed and desire for possessions.  We need to see God’s reflection in all our brothers and sisters in the world.