The Eucharistic Liturgy shows forth Christ's redemptive sacrifice in the words spoken and under the sign of the two-fold consecration. The words of consecration spoken over both the bread and the wine denote sacrifice. They speak of Christ's body given for us; His blood poured out for us; His blood as blood of the covenant; His blood shed for the remission of sins. All of these expressions denote sacrifice.
"This is my body given for you..." (Luke 22.19; 1 Cor 11.25)
"This cup is the new covenant in my blood..." (1 Cor 11.25; Luke 22.19)
"Which will be shed for you." (Luke 22.19f)
"And for many for the forgiveness of sins." (Mt 26.28)
Sincerely in Christ,
Rev. Jeffery A. Fasching
Prayers at the Foot of the Altar
Friday, September 30, 2011
Wednesday, September 28, 2011
More on Christ's Sacrifice
Remember that a sacrament is an outward sign of invisible grace, which not only signifies (i.e., points to) grace, but also makes really present the reality of grace that it signifies. This notion can be applied to show how the Eucharist makes present the sacrifice on Calvary. To do this, we must see that the Mass shows forth Christ's sacrifice through visible signs of bread and wine declared to be Christ's body and blood, and that, under these signs the essential reality of Christ's sacrifice on Calvary is made really present in an unbloody manner, so that the faithful can join in offering Christ and themselves in union with Him to the Father.
Sincerely in Christ,
Rev. Jeffery A. Fasching
Sincerely in Christ,
Rev. Jeffery A. Fasching
Monday, September 26, 2011
The Mass as Sacramental Renewal of Christ's Redemptive Sacrifice
The Mass is best understood as the sacramental offering of Christ's once-for-all redemptive sacrifice. Vatican II's Decree on the Ministry and Life of Priests affirms that "Through the hands of priests and in the name of the whole Church the Lord's sacrifice is offered in the Eucharist in an unbloody and sacramental manner." The General Instruction of the Roman Missal states "The Sacrifice of the cross and its sacramental renewal in the Mass are one and the same, differing only in the manner of offering.
Sincerely in Christ,
Rev. Jeffery A. Fasching
Sincerely in Christ,
Rev. Jeffery A. Fasching
Saturday, September 24, 2011
We Offer Christ, Ourselves and all Creation
We offer Christ as He offered Himself for us on Calvary. He signified His self-oblation for us at the Last Supper when He gave us His body to eat and His blood to drink. The Council of Trent, Doctrine on the Sacrifice of the Mass: “Because His priesthood was not to end with His death, at the Last Supper…He offered His body and blood under the species of bread and wine to God the Father…and ordered the disciples and their successors to offer, saying Do this as a memorial of Me.”
On Calvary, Christ offered not only Himself, but also all mankind in union with Him, especially the members of His mystical body, the Church. He renews that offering in every Mass, and we do the same. We offer ourselves to God: our adoration, praise, thanksgiving, and petitions; our prayers, works, sufferings, all the activities of our daily life, our entire selves. In union with Christ, the faithful offer themselves and every aspect of their lives that they may be given over completely to God, and thus be made sacred to Him (sacrum-facere).
We offer all creation to God, thereby consecrating the world itself to Him. But what does it mean to offer creation to God, seeing that it already belongs to Him? It means we acknowledge God as creator and Lord of all things, and commit ourselves to direct our use of creatures and the activities of our human world to Him, their final end. We thank God for the gift of creation and praise Him for His glory revealed in creatures. We offer God our labors directed to the transformation of the world to His glory, and implore His assistance that we may cooperate in causing His goodness, beauty, and wisdom to shine forth in creation, and His justice, peace and love to reign in our world.
Sincerely in Christ,
Rev. Jeffery A. Fasching
On Calvary, Christ offered not only Himself, but also all mankind in union with Him, especially the members of His mystical body, the Church. He renews that offering in every Mass, and we do the same. We offer ourselves to God: our adoration, praise, thanksgiving, and petitions; our prayers, works, sufferings, all the activities of our daily life, our entire selves. In union with Christ, the faithful offer themselves and every aspect of their lives that they may be given over completely to God, and thus be made sacred to Him (sacrum-facere).
We offer all creation to God, thereby consecrating the world itself to Him. But what does it mean to offer creation to God, seeing that it already belongs to Him? It means we acknowledge God as creator and Lord of all things, and commit ourselves to direct our use of creatures and the activities of our human world to Him, their final end. We thank God for the gift of creation and praise Him for His glory revealed in creatures. We offer God our labors directed to the transformation of the world to His glory, and implore His assistance that we may cooperate in causing His goodness, beauty, and wisdom to shine forth in creation, and His justice, peace and love to reign in our world.
Sincerely in Christ,
Rev. Jeffery A. Fasching
Wednesday, September 21, 2011
Christ Offers
It is the clear teaching of the magisterium that Christ is the principal offerer in every Mass; otherwise the Mass would not be the same sacrifice as that of Calvary. Christ offers through the ministry of the priest acting in His person.
Council of Trent, Doctrine of the Holy Sacrifice: “In this divine sacrifice which is celebrated in the Mass, the same Christ who offered Himself once in a bloody manner on the altar of the cross is contained and is offered in an unbloody manner…The same now offers through the ministry of priests, who then offered Himself on the cross…”
Sincerely in Christ,
Rev. Jeffery A. Fasching
Council of Trent, Doctrine of the Holy Sacrifice: “In this divine sacrifice which is celebrated in the Mass, the same Christ who offered Himself once in a bloody manner on the altar of the cross is contained and is offered in an unbloody manner…The same now offers through the ministry of priests, who then offered Himself on the cross…”
Sincerely in Christ,
Rev. Jeffery A. Fasching
Tuesday, September 20, 2011
The People Offer
The people offer in their own names, “not only through the hands of the priest but also together with him. But because only the priest acts in the very person of Christ in confecting the sacrament and in offering the sacred Gift to the Father, the offering of the people depends upon that of the priest or, rather, on that of Christ acting through the priest.
Pius XII, in his encyclical: Mediator Dei writes: “It is important for all the faithful to understand that it is their duty and highest privilege to take part in the Eucharistic sacrifice…in the closest union with the High Priest…and to offer it together with Him, and with Him to surrender themselves. But the fact that the faithful take part in the Eucharistic sacrifice does not mean that they also possess the power of the ministerial priesthood…The people…because they in no way represent the person of the divine Redeemer and are not mediator between themselves and God, can in no way possess the ministerial priestly right. All this is certain with the certainty of faith…The oblation is shared by the faithful in their own way, on a twofold ground: for they do not only offer the sacrifice through the hands of the priest, but also, in a certain sense, together with him…This does not mean that all the members, like the priest himself, perform the visible liturgical rite; this is done only by the minister divinely appointed for that purpose. Rather they are said to offer with him inasmuch as they unite their offerings of praise, entreaty, expiation, and thanksgiving with the offering or mental intentions of the priest, indeed with those of the High Priest Himself.”
Some argue that since the Eucharist is so important to the Church, if no ordained priest will be available, the laity can select one of their members to preside at the Eucharist. Joseph Ratzinger, now Pope Benedict gives the best theological response. He points out that the church is not a mere sociological community whose members may choose a functionary to do whatever they will. It is rather a sacramental, hierarchical community whose pastoral leaders have been chosen and empowered by Christ to shepherd His flock and dispense the heavenly gifts He has entrusted to His Church. Only those called by Christ and rightly ordained by the Church can validly celebrate the Eucharist and other sacraments.
Sincerely in Christ,
Rev. Jeffery A. Fasching
Pius XII, in his encyclical: Mediator Dei writes: “It is important for all the faithful to understand that it is their duty and highest privilege to take part in the Eucharistic sacrifice…in the closest union with the High Priest…and to offer it together with Him, and with Him to surrender themselves. But the fact that the faithful take part in the Eucharistic sacrifice does not mean that they also possess the power of the ministerial priesthood…The people…because they in no way represent the person of the divine Redeemer and are not mediator between themselves and God, can in no way possess the ministerial priestly right. All this is certain with the certainty of faith…The oblation is shared by the faithful in their own way, on a twofold ground: for they do not only offer the sacrifice through the hands of the priest, but also, in a certain sense, together with him…This does not mean that all the members, like the priest himself, perform the visible liturgical rite; this is done only by the minister divinely appointed for that purpose. Rather they are said to offer with him inasmuch as they unite their offerings of praise, entreaty, expiation, and thanksgiving with the offering or mental intentions of the priest, indeed with those of the High Priest Himself.”
Some argue that since the Eucharist is so important to the Church, if no ordained priest will be available, the laity can select one of their members to preside at the Eucharist. Joseph Ratzinger, now Pope Benedict gives the best theological response. He points out that the church is not a mere sociological community whose members may choose a functionary to do whatever they will. It is rather a sacramental, hierarchical community whose pastoral leaders have been chosen and empowered by Christ to shepherd His flock and dispense the heavenly gifts He has entrusted to His Church. Only those called by Christ and rightly ordained by the Church can validly celebrate the Eucharist and other sacraments.
Sincerely in Christ,
Rev. Jeffery A. Fasching
Monday, September 19, 2011
The Eucharistic Sacrifice
Who offers the Eucharistic sacrifice? Christ or the Church, the priest or the people? If all of these how do their roles differ and how are they related?
The Church Offers:
The whole family of God, the Church, offers the Eucharistic sacrifice, especially the faithful who are present. This is clearly indicated in the very words of the liturgy. Christ instituted the Eucharist precisely in order that the Church, His beloved spouse, might have a visible sacrifice to offer to God, as the nature of the human creature requires.
But who in the Church offers? Obviously the priest does. But in what capacity? Simply as leader of the congregation? Or does the priest have a special role as representative of Christ or as representative of the Church? If both, how are these roles related? How about the people? How is their offering related to that of the priest? Is their mode of offering the same or different from that of the priest?
The Priest Offers:
The priest offers in the person of Christ, in the name of the Church, and in his own name. The Protestants see the presiding minister of the Lord’s Supper acting simply as the leader of the congregation, certainly with a special responsibility and authority, but without any unique sacramental empowerment through the sacrament of Holy Orders.
But according to Catholic teaching, the priest, through the sacrament of Holy Orders, is so configured to Christ the High Priest that in the celebration of the Eucharist he acts in the very person of Christ. Only the priest, in virtue of the special character of priestly ordination, can speak the words of consecration in the very person of Christ. In doing so, he acts not merely as Christ’s representative, but in His person, as His sacramental representation. It is for this reason that the priest alone is able to confect the Eucharist. If there is no priest, there can be no Mass.
Pius XII, in his encyclical: Mystici Corporis writes: “The sacred ministers represent not only our Savior, but also the whole mystical Body and each one of its members. In that sacrifice the faithful are associated in the common prayer and supplication and, through the hands of the priest, whose voice alone renders the Immaculate Lamb present on the altar, they themselves offer to the eternal Father this most pleasing victim of praise and propitiation for the needs of the whole Church.”
Sincerely in Christ,
Rev. Jeffery A. Fasching
The Church Offers:
The whole family of God, the Church, offers the Eucharistic sacrifice, especially the faithful who are present. This is clearly indicated in the very words of the liturgy. Christ instituted the Eucharist precisely in order that the Church, His beloved spouse, might have a visible sacrifice to offer to God, as the nature of the human creature requires.
But who in the Church offers? Obviously the priest does. But in what capacity? Simply as leader of the congregation? Or does the priest have a special role as representative of Christ or as representative of the Church? If both, how are these roles related? How about the people? How is their offering related to that of the priest? Is their mode of offering the same or different from that of the priest?
The Priest Offers:
The priest offers in the person of Christ, in the name of the Church, and in his own name. The Protestants see the presiding minister of the Lord’s Supper acting simply as the leader of the congregation, certainly with a special responsibility and authority, but without any unique sacramental empowerment through the sacrament of Holy Orders.
But according to Catholic teaching, the priest, through the sacrament of Holy Orders, is so configured to Christ the High Priest that in the celebration of the Eucharist he acts in the very person of Christ. Only the priest, in virtue of the special character of priestly ordination, can speak the words of consecration in the very person of Christ. In doing so, he acts not merely as Christ’s representative, but in His person, as His sacramental representation. It is for this reason that the priest alone is able to confect the Eucharist. If there is no priest, there can be no Mass.
Pius XII, in his encyclical: Mystici Corporis writes: “The sacred ministers represent not only our Savior, but also the whole mystical Body and each one of its members. In that sacrifice the faithful are associated in the common prayer and supplication and, through the hands of the priest, whose voice alone renders the Immaculate Lamb present on the altar, they themselves offer to the eternal Father this most pleasing victim of praise and propitiation for the needs of the whole Church.”
Sincerely in Christ,
Rev. Jeffery A. Fasching
Saturday, September 17, 2011
The Holy Sacrifice of the Mass IV
Any attempt to explain the Mass must make it clear that it is not a new or different sacrifice from that of Calvary, but is the same sacrifice. The Council of Trent, in its Decree on the Most Holy Sacrifice of the Mass, explains that the sacrifice of the Mass is essentially the same as that of Calvary because it contains the same priest and the same victim. The mode of offering alone is different:
“In this divine sacrifice which is celebrated in the Mass, the same Christ who offered Himself once in a bloody manner on the altar of the cross is contained and is offered in an unbloody manner…For the victim is one and the same: the same now offers through the ministry of priests who then offered Himself on the cross; only the manner of offering is different.”
The sacrifice of the cross and its sacramental renewal in the Mass are one and the same, differing only in the manner of offering. The reason why the sacrifice of the Cross is renewed in the Mass is so that Christ’s faithful may be able to unite themselves to it. We join with Christ in offering Him and ourselves together with Him to the Father. In this way we personally and communally say yes to what Christ has done for us. We express our complete dependence on Christ’s offering and offer ourselves to God in union with Him. When we do this, we receive a participation in the graces which Christ won for us through His once-for-all perfect sacrifice.
Sincerely in Christ,
Rev. Jeffery A. Fasching
“In this divine sacrifice which is celebrated in the Mass, the same Christ who offered Himself once in a bloody manner on the altar of the cross is contained and is offered in an unbloody manner…For the victim is one and the same: the same now offers through the ministry of priests who then offered Himself on the cross; only the manner of offering is different.”
The sacrifice of the cross and its sacramental renewal in the Mass are one and the same, differing only in the manner of offering. The reason why the sacrifice of the Cross is renewed in the Mass is so that Christ’s faithful may be able to unite themselves to it. We join with Christ in offering Him and ourselves together with Him to the Father. In this way we personally and communally say yes to what Christ has done for us. We express our complete dependence on Christ’s offering and offer ourselves to God in union with Him. When we do this, we receive a participation in the graces which Christ won for us through His once-for-all perfect sacrifice.
Sincerely in Christ,
Rev. Jeffery A. Fasching
Friday, September 16, 2011
Regulation of the Liturgy
In a well-known text of the Constitution on the Sacred Liturgy (no. 10), Vatican II explains the special place of the Eucharist in the life of the Church:
The liturgy is the summit toward which the activity of the Church is directed; it is also the fount from which all her power flows. For the goal of apostolic endeavor is that all who are made sons of God by faith and baptism should come together to praise God in the midst of His Church, to take part in the Sacrifice and to eat the Lord’s Supper.
…The renewal in the Eucharist of the covenant between the Lord and mankind draws the faithful into the compelling love of Christ and sets them afire. From the liturgy, therefore, and especially from the Eucharist, as from a fountain, grace is channeled to us; and the sanctification of man in Jesus Christ and the glorification of God, to which all other activities of the Church are directed as toward their goal, are most powerfully achieved.
Some strongly object to the conciliar text just cited. Some see it as evidence of a major problem facing the Church today, namely the tendency to place higher priority on church ceremony than of the urgent task of creating a better world, as Gaudium et Spes says we must do. The text, some say, encourages the erroneous idea that one can be a good Christian by seeking refuge in the peaceful celebration of the liturgy, while evading one’s responsibilities toward solving the problems of modern society. Some argue that it is not the liturgy that is the summit toward which all activity of the Church should be directed, but the transformation of the world according to the values of God’s Kingdom. Apostolic works should have as their goal, not the better performance of liturgy, but the building up of God’s kingdom in the world. What is your opinion?
I will say this; our Holy Father Pope Benedict XVI, then Cardinal Ratzinger, wrote the following in his memoires: “I am convinced that the crisis in the Church that we are experiencing today is to a large extent due to the disintegration of the liturgy.” Sancrosanctum Concilium states:
“Regulation of the sacred liturgy depends solely on the authority of the Church, that is, on the Apostolic See, and, as laws may determine, on the bishop. Therefore no other person, not even a priest, may add, remove, or change anything in the liturgy on his own authority.”22
Sincerely in Christ,
Rev. Jeffery A. Fasching
The liturgy is the summit toward which the activity of the Church is directed; it is also the fount from which all her power flows. For the goal of apostolic endeavor is that all who are made sons of God by faith and baptism should come together to praise God in the midst of His Church, to take part in the Sacrifice and to eat the Lord’s Supper.
…The renewal in the Eucharist of the covenant between the Lord and mankind draws the faithful into the compelling love of Christ and sets them afire. From the liturgy, therefore, and especially from the Eucharist, as from a fountain, grace is channeled to us; and the sanctification of man in Jesus Christ and the glorification of God, to which all other activities of the Church are directed as toward their goal, are most powerfully achieved.
Some strongly object to the conciliar text just cited. Some see it as evidence of a major problem facing the Church today, namely the tendency to place higher priority on church ceremony than of the urgent task of creating a better world, as Gaudium et Spes says we must do. The text, some say, encourages the erroneous idea that one can be a good Christian by seeking refuge in the peaceful celebration of the liturgy, while evading one’s responsibilities toward solving the problems of modern society. Some argue that it is not the liturgy that is the summit toward which all activity of the Church should be directed, but the transformation of the world according to the values of God’s Kingdom. Apostolic works should have as their goal, not the better performance of liturgy, but the building up of God’s kingdom in the world. What is your opinion?
I will say this; our Holy Father Pope Benedict XVI, then Cardinal Ratzinger, wrote the following in his memoires: “I am convinced that the crisis in the Church that we are experiencing today is to a large extent due to the disintegration of the liturgy.” Sancrosanctum Concilium states:
“Regulation of the sacred liturgy depends solely on the authority of the Church, that is, on the Apostolic See, and, as laws may determine, on the bishop. Therefore no other person, not even a priest, may add, remove, or change anything in the liturgy on his own authority.”22
Sincerely in Christ,
Rev. Jeffery A. Fasching
Thursday, September 15, 2011
The Eucharist in Relation to the World
The Eucharist in relation to the world: Just as Christ offered Himself for the whole world, so we in the Eucharist join in His sacrifice and offer ourselves in union with Him for all mankind. In our petitions we pray for every human need, for every class of person, and for the extension of God’s reign over every individual, over every family and community, and over every area of human existence. The Eucharistic celebration expresses in symbol and by the power of grace what mankind is called to do with its history, namely, sanctify all things—the basic meaning of sacrifice, sacrum-facere, and bring all things into union with God. We are meant to glorify God and find our unity and perfection in Him alone.
Sincerely in Christ,
Rev. Jeffery A. Fasching
Sincerely in Christ,
Rev. Jeffery A. Fasching
Wednesday, September 14, 2011
The Eucharist in Relation to the Individual
The Eucharist in relation to the individual: The Eucharist takes us out of our narrow individualism and enlarges our existence by uniting us intimately with God our Father and with Jesus Christ our Lord, and by making us one with the other members of God’s holy people. By nourishing us with Christ’s Body and Blood, the Eucharist increases the life of grace within us, which is already the beginning of eternal life and the pledge of future glory.
Sincerely in Christ,
Rev. Jeffery A. Fasching
Sincerely in Christ,
Rev. Jeffery A. Fasching
Tuesday, September 13, 2011
The Eucharist in Relation to the Church
What about the Eucharist in relation to the Church? When Catholics assemble to offer sacrifice together, they show forth by sacred signs that they are a community of brothers, the family of God; not only a community but also a living body which draws its life and is made one by its union with the same Christ. By celebrating and receiving the Body and Blood of Jesus Christ together, they increase their sense of being one body with one another, of belonging to one another and of caring for one another.
Through the liturgy we are united with all members of the Church, wherever they may be; that is, with the Church Militant on earth, with the Church Suffering in Purgatory, and with the Church Triumphant in heaven. We unite our prayer with them and pray for all in need.
When we offer sacrifice in an authentic manner, we pledge ourselves to live the truth of what we celebrate by committing ourselves to love one another and spend ourselves for one another as Christ has loved us and spent Himself for us. We are called upon to imitate what we receive, and to model our lives on Him whom we receive by being ready to lay down our lives for one another as He has laid down His life for us.
Sincerely in Christ,
Rev. Jeffery A. Fasching
Through the liturgy we are united with all members of the Church, wherever they may be; that is, with the Church Militant on earth, with the Church Suffering in Purgatory, and with the Church Triumphant in heaven. We unite our prayer with them and pray for all in need.
When we offer sacrifice in an authentic manner, we pledge ourselves to live the truth of what we celebrate by committing ourselves to love one another and spend ourselves for one another as Christ has loved us and spent Himself for us. We are called upon to imitate what we receive, and to model our lives on Him whom we receive by being ready to lay down our lives for one another as He has laid down His life for us.
Sincerely in Christ,
Rev. Jeffery A. Fasching
Monday, September 12, 2011
The Eucharist in Relation to Jesus Christ
Let us look at the Eucharist in relation to Jesus Christ. Jesus Christ is both God and man; begotten of the Father from all eternity in His divine nature, born in time of the Virgin in our human nature. He has saved us from sin and its consequences by the sacrifice that He offered for us on the Cross. That same sacrifice is made present for us in the Eucharistic liturgy, making it possible for us to unite ourselves to it and offer ourselves to the Father in union with Christ. In the Eucharist, we eat the body of Christ and drink His blood that we may become more perfectly one with Him and live with His life.
Sincerely in Christ,
Rev. Jeffery A. Fasching
Sincerely in Christ,
Rev. Jeffery A. Fasching
Sunday, September 11, 2011
The Church in Relation to God
“Regulation of the sacred liturgy depends solely on the authority of the Church, that is, on the Apostolic See, and, as laws may determine, on the bishop. Therefore no other person, not even a priest, may add, remove, or change anything in the liturgy on his own authority.”22 My prayer is that the current effort by the Bishop in this diocese to better regulate the liturgy will truly bear fruit.
As Catholics, in order to have a basic understanding of the meaning of the Eucharist, we must see the Eucharist in relation to God, Jesus Christ, the Church, the individual, and the world. First, let us look at the Eucharist in relation to God. The purpose for which the world exists is to give glory to God by manifesting the perfection of God in the created order. The liturgy helps us to fulfill this purpose by uniting us to God the Father, Son, and Holy Ghost, and filling us with divine love and holiness. Impelled by this love we are prompted to draw all creatures to God and make them share more fully in the goodness that God wishes to communicate to them.
As creatures, we are required to offer God adoration, thanksgiving, reparation, and petition. This we do in an eminent way in the liturgy by uniting ourselves to the perfect worship of the Son and by approaching the throne of mercy through Him. God has graciously willed to establish a covenant of friendship between Himself and His people. The liturgy is the means by which we renew this covenant and receive from God the graces to live it faithfully.
Sincerely in Christ,
Rev. Jeffery A. Fasching
As Catholics, in order to have a basic understanding of the meaning of the Eucharist, we must see the Eucharist in relation to God, Jesus Christ, the Church, the individual, and the world. First, let us look at the Eucharist in relation to God. The purpose for which the world exists is to give glory to God by manifesting the perfection of God in the created order. The liturgy helps us to fulfill this purpose by uniting us to God the Father, Son, and Holy Ghost, and filling us with divine love and holiness. Impelled by this love we are prompted to draw all creatures to God and make them share more fully in the goodness that God wishes to communicate to them.
As creatures, we are required to offer God adoration, thanksgiving, reparation, and petition. This we do in an eminent way in the liturgy by uniting ourselves to the perfect worship of the Son and by approaching the throne of mercy through Him. God has graciously willed to establish a covenant of friendship between Himself and His people. The liturgy is the means by which we renew this covenant and receive from God the graces to live it faithfully.
Sincerely in Christ,
Rev. Jeffery A. Fasching
Friday, September 9, 2011
Christ will forgive no sin without the Church
From a sermon by blessed Isaac of Stella, abbot:
"...The Church is incapable of forgiving any sin without Christ, and Christ is unwilling to forgive any sin without the Church. The Church cannot forgive the sin of one who has not repented, who has not been touched by Christ; Christ will not forgive the sin of one who despises the Church. What God has joined together, man must not separate. This is a great mystery, but I understand it as referring to Christ and the Church.
Do not destroy the whole Christ by separating head from body, for Christ is not complete without the Church, nor is the Church complete without Christ. The whole and complete Christ is head and body. This is why He said: No one has ever ascended into heaven except the Son of Man whose home is in heaven. He is the only man who can forgive sin."
In Christ,
Rev. Jeffery A. Fasching
"...The Church is incapable of forgiving any sin without Christ, and Christ is unwilling to forgive any sin without the Church. The Church cannot forgive the sin of one who has not repented, who has not been touched by Christ; Christ will not forgive the sin of one who despises the Church. What God has joined together, man must not separate. This is a great mystery, but I understand it as referring to Christ and the Church.
Do not destroy the whole Christ by separating head from body, for Christ is not complete without the Church, nor is the Church complete without Christ. The whole and complete Christ is head and body. This is why He said: No one has ever ascended into heaven except the Son of Man whose home is in heaven. He is the only man who can forgive sin."
In Christ,
Rev. Jeffery A. Fasching
Wednesday, September 7, 2011
Contemplation
From a sermon by Saint Bernard, abbot:
"The first stage of contemplation, my dear brothers, is constantly to consider what God wants, what is pleasing to Him, and what is acceptable in His eyes. We all offend in many things; our strength cannot match the rectitude of God's will, being neither one with it nor wholly in accord with it; let us then humble ourselves under the powerful hand of the Most High God and be concerned to show ourselves unworthy before His merciful gaze, saying: Heal me, Lord and I shall be healed; save me and I shall be saved. And again, Lord, have mercy on me; heal my soul because I have sinned against you.
Once the eye of the soul has been purified by such considerations, we no longer abide within our own spirit in a sense of sorrow, but abide rather in the Spirit of God with great delight. No longer do we consider what is the will of God for us, but rather what it is in itself. For our life is in His will. Thus we are convinced that what is according to His will is in every was more advantageous and fitting for us. And so, concerned as we are to preserve the life of our soul, we should be equally concerned, insofar as we can, not to deviate from His will."
Sincerely in Christ,
Rev. Jeffery A. Fasching
"The first stage of contemplation, my dear brothers, is constantly to consider what God wants, what is pleasing to Him, and what is acceptable in His eyes. We all offend in many things; our strength cannot match the rectitude of God's will, being neither one with it nor wholly in accord with it; let us then humble ourselves under the powerful hand of the Most High God and be concerned to show ourselves unworthy before His merciful gaze, saying: Heal me, Lord and I shall be healed; save me and I shall be saved. And again, Lord, have mercy on me; heal my soul because I have sinned against you.
Once the eye of the soul has been purified by such considerations, we no longer abide within our own spirit in a sense of sorrow, but abide rather in the Spirit of God with great delight. No longer do we consider what is the will of God for us, but rather what it is in itself. For our life is in His will. Thus we are convinced that what is according to His will is in every was more advantageous and fitting for us. And so, concerned as we are to preserve the life of our soul, we should be equally concerned, insofar as we can, not to deviate from His will."
Sincerely in Christ,
Rev. Jeffery A. Fasching
Monday, September 5, 2011
The Holy Sacrifice of the Mass III
The Mass is above all and beyond all else a sacrifice, a renewal of the one sacrifice of Jesus Christ, the High Priest, on Calvary. It is therefore a very serious matter. In the words of our Holy Father, Pope Benedict: “The Eucharist is far more than just a meal; it has cost a death to provide it, and the majesty of death is present in it. Whenever we hold it, we should be filled with reverence and awe in the face of this mystery, with awe in the face of this mysterious death that becomes a present reality in our midst…” (Ratzinger, God is Near Us, p. 44).
The celebration of the Holy Mass was so utterly serious to the early Church martyrs that many risked their lives in order to celebrate it. For example, in the third century, Pope Sixtus II and companions were captured and subsequently martyred while celebrating Mass in the Catacombs of Saint Callixtus.
A Mass server should view his task as one of the most important duties he will ever perform in his life. All clergy, above all the Diocesan Bishop, must consider the celebration of the liturgy as their principal dhuty. The non-ordained faithful do not have a right to service at the altar for Mass or any other Liturgical function; rather they are capable of being admitted to such service by the Sacred Pastors.
Sincerely in Christ,
Rev. Jeffery A. Fasching
The celebration of the Holy Mass was so utterly serious to the early Church martyrs that many risked their lives in order to celebrate it. For example, in the third century, Pope Sixtus II and companions were captured and subsequently martyred while celebrating Mass in the Catacombs of Saint Callixtus.
A Mass server should view his task as one of the most important duties he will ever perform in his life. All clergy, above all the Diocesan Bishop, must consider the celebration of the liturgy as their principal dhuty. The non-ordained faithful do not have a right to service at the altar for Mass or any other Liturgical function; rather they are capable of being admitted to such service by the Sacred Pastors.
Sincerely in Christ,
Rev. Jeffery A. Fasching
Saturday, September 3, 2011
The Holy Eucharist II
“My God,” cried Moses, “show me, if it pleases Thee, Thy countenance, then I shall possess all things that I want.” How happy we Christians should be in the enjoyment of so many privileges which many others do not have! In the very presence of God is endless happiness for the good Christian—it is truly heaven upon earth!
When we contemplate all the things that God has made, heaven and earth and the wonderful order of creation, everything proclaims to us an almighty power which had created all things, a wonderful wisdom which rules over everything, a perfection in the highest degree which cares for everything with the same ease as if it had only one creature to occupy itself with.
But when we speak of the Most Holy Eucharist we can truly say that there is to be found no greater miracle of divine love for us. Here His majesty, His grace, and His goodness shine forth in a most extraordinary manner. This is the true bread which came down from heaven, the Bread of Angels that is given for the nourishment of our souls. Jesus Christ says: “Whosoever receives Me, will possess everlasting life, and he who does not receive Me, will die.”
Sincerely in Christ,
Rev. Jeffery A. Fasching
When we contemplate all the things that God has made, heaven and earth and the wonderful order of creation, everything proclaims to us an almighty power which had created all things, a wonderful wisdom which rules over everything, a perfection in the highest degree which cares for everything with the same ease as if it had only one creature to occupy itself with.
But when we speak of the Most Holy Eucharist we can truly say that there is to be found no greater miracle of divine love for us. Here His majesty, His grace, and His goodness shine forth in a most extraordinary manner. This is the true bread which came down from heaven, the Bread of Angels that is given for the nourishment of our souls. Jesus Christ says: “Whosoever receives Me, will possess everlasting life, and he who does not receive Me, will die.”
Sincerely in Christ,
Rev. Jeffery A. Fasching
Friday, September 2, 2011
The Priest in Relation to the Holy Ghost
By a special anointing of the Holy Ghost, the priest receives power to consecrate the Eucharist, forgive sins, and administer the other sacraments. Consecrated by the anointing of the Holy Ghost and sent by Christ, priests mortify the works of the flesh in themselves and dedicate themselves completely to the service of the people…
All of us have the responsibility to encourage vocations to the priesthood. Studies reveal that the most common and most influential reason why young men aspire to become priests is personal acquaintance with a priest. We must pray the Lord of the harvest that He may send laborers into His harvest. We must love Christ and the priesthood. We must be optimistic. We cannot always complain about what is wrong with the Church or the priests. Rather we must be people of great hope and confidence. Christ has already gained the victory for us! “If God is for us, who can be against us?” “We are more than conquerors because of Him who loved us.” Who wants to be a loser? If you are a winner, others will want to join your team.
In an eloquent sermon delivered at the first Mass of a newly ordained priest, a famous nineteenth century Dominican preacher spoke the following words:
“To live in the midst of the world without wishing its pleasures; to be a member of each family, yet belong to none; to share the sufferings of all; to be aware of people’s deepest secrets; to heal the wounds of all; to go from people to God and offer Him their prayers; to return from God to people to bring pardon and hope; to have a heart on fire with charity and a heart of bronze for chastity; to teach and to pardon, console and bless always. My God what a life! And it is yours, O priest of Jesus Christ!
Sincerely in Christ,
Rev. Jeffery A. Fasching
All of us have the responsibility to encourage vocations to the priesthood. Studies reveal that the most common and most influential reason why young men aspire to become priests is personal acquaintance with a priest. We must pray the Lord of the harvest that He may send laborers into His harvest. We must love Christ and the priesthood. We must be optimistic. We cannot always complain about what is wrong with the Church or the priests. Rather we must be people of great hope and confidence. Christ has already gained the victory for us! “If God is for us, who can be against us?” “We are more than conquerors because of Him who loved us.” Who wants to be a loser? If you are a winner, others will want to join your team.
In an eloquent sermon delivered at the first Mass of a newly ordained priest, a famous nineteenth century Dominican preacher spoke the following words:
“To live in the midst of the world without wishing its pleasures; to be a member of each family, yet belong to none; to share the sufferings of all; to be aware of people’s deepest secrets; to heal the wounds of all; to go from people to God and offer Him their prayers; to return from God to people to bring pardon and hope; to have a heart on fire with charity and a heart of bronze for chastity; to teach and to pardon, console and bless always. My God what a life! And it is yours, O priest of Jesus Christ!
Sincerely in Christ,
Rev. Jeffery A. Fasching
Thursday, September 1, 2011
The Priest as Victim
Christ came into the world to be the Victim for humanity, to take upon Himself our sins and to bear the chastisement due to them, to procure for humanity eternal life by His Passion and Sacrifice. We, as priests, have voluntarily agreed to continue here below Christ’s life as a Victim, to save mankind. Christ has made Himself the food for souls. Priests should likewise allow the faithful to consume as food their time, their strength, and their talents. The faithful must be allowed to try and to take advantage of a priest’s patience, to tax his health, and to use his goods, without expecting anything in return here below.
The grape is destined for the wine-press. Unless it is pressed, it will not give up its precious juice. The priest, following the example of Christ, is destined to be wasted for souls, giving up for them his time, his convenience, his life itself. Christ had no place to lay His head. He was born and brought up in poverty. He died abandoned on the Cross and had as a sepulcher a borrowed tomb.
How then can a priest allow himself to become engrossed in this world’s goods? Our kingdom is not of this world. We have here no fixed abode. Why should he attach himself to things that pass away? Priests, above all, must seek first to extend Christ’s kingdom on earth. If a priest is a priest with Christ, all other things will be given him in due time by God the Father in heaven.
In Christ,
Rev. Jeffery A. Fasching
The grape is destined for the wine-press. Unless it is pressed, it will not give up its precious juice. The priest, following the example of Christ, is destined to be wasted for souls, giving up for them his time, his convenience, his life itself. Christ had no place to lay His head. He was born and brought up in poverty. He died abandoned on the Cross and had as a sepulcher a borrowed tomb.
How then can a priest allow himself to become engrossed in this world’s goods? Our kingdom is not of this world. We have here no fixed abode. Why should he attach himself to things that pass away? Priests, above all, must seek first to extend Christ’s kingdom on earth. If a priest is a priest with Christ, all other things will be given him in due time by God the Father in heaven.
In Christ,
Rev. Jeffery A. Fasching
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