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Liturgy

Bring Your Children To Mass?

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When Jesus reprimanded the apostles for wanting to keep children away from Him (see Mt 19:14), He did not give an age or behavior requirement. At the baptism of a…

When Jesus reprimanded the apostles for wanting to keep children away from Him (see Mt 19:14), He did not give an age or behavior requirement.

At the baptism of a child, parents and sponsors promise to teach their children the Catholic faith and “to bring them up according to the law of Christ and His Church.” The Catechism of the Catholic Church reminds us, “The Sunday celebration of the Lord’s Day and his Eucharist is at the heart of the Church’s life” (No. 2177). This importance is shown in attendance at Mass and rest from labor, the first of the precepts of the Church.

The obligation to attend Mass is captured in canon law, which states, “On Sundays and other holy days of obligation, the faithful are obliged to participate in the Mass” (Canon 1247). The same canon goes on to note the duty to abstain from work on the Lord’s day. As a law of the Church, the Sunday Mass obligation binds Catholics who are at least 7 years old and have the use of reason. However, since first reception of the Sacraments of Penance and the Eucharist are at or about age 7 in the United States, it seems that children should be well accustomed to attending and participating in the Mass prior to that age.

In truth, children can at times be loud and disruptive during Mass, and not everyone is accepting of the fact that children will be children. It can be exasperating to those around them when parents do not attempt to quiet their children who are overly loud or rambunctious during Mass, preventing others from participating in Mass.

However, children need to be taught correct behaviors, and they should learn to feel welcome in the pews at Mass. By keeping your children away from Mass unless they behave perfectly, you might be sending a subtle message that Mass and Church are only for the perfect and not for sinners. That’s a lesson that might keep them away from Mass in the future, too.

Some churches have a children’s room, or “cry room.” Signs in the children’s room of one church state clearly that it is a place to help parents teach their children to participate in the Mass. In other churches, there are a few pews or seats in the narthex, where parents can take a crying or overactive child for a time, while still able to see and participate in the Mass.

For parents with children, the rush to prepare for Mass and to leave the house on time can set up a state of panic that lasts through the Mass. It is easily written and not always easily accomplished, but finding more time on a Sunday morning in order to make the preparations for Mass more calm and relaxed — even praying at home or in the car as a family in preparation for attending Mass together — can establish a more serene atmosphere even before arriving at the church, along with establishing a clear expectation for children that they should focus on prayer and the Mass as much as their age allows them to.

Children under the age of 7 are not obligated to attend Mass, but if they can there are benefits for them and for the community. There are certainly times when it is best to remove unruly children from Mass temporarily, if only to be charitable to those in surrounding seats, but it seems better to teach children to be comfortable in the house of God surrounded by their fellow Catholics. It takes plenty of patience and lots of attention from parents, but that is a better practice than keeping them away from the Lord.

Rev. Msgr. William J. King is a priest of the Diocese of Harrisburg.

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Sacraments

How Soon Should Your Child Be Baptized?

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As infant mortality has become less of a concern with modern health care in many parts of the world, the rush to baptize infants in the first weeks of life…

As infant mortality has become less of a concern with modern health care in many parts of the world, the rush to baptize infants in the first weeks of life has also lessened. Alongside the physical health of the child is the spiritual health, however, and in speaking of the timing of the baptism of an infant, the Introduction to the Rite of Baptism for Children states that “the first consideration is the welfare of the child, that it not be deprived of the benefit of the sacrament” (No. 8).

The document goes on to note three factors to be considered: first, the spiritual welfare of the child; second, the health of the mother, so that she is able to participate in the baptism; and last, pastoral considerations, which would include allowing for the participation of family members.

There is, nonetheless, an obligation on parents not to delay the baptism of a newborn unduly. In the same section mentioned above, the document notes clearly, “An infant should be baptized within the first weeks after birth” (No. 8.3). This teaching is also captured in canon law: “Parents are obliged to take care that infants are baptized in the first few weeks” (Canon 867). The Catechism of the Catholic Church provides the theological rationale for this obligation: “The Church and the parents would deny a child the priceless grace of becoming a child of God were they not to confer Baptism shortly after birth” (No. 1250).

These texts, and the constant practice of the Church, make the expectation clear that parents should employ the same zeal with which they care for the physical health of their newborn child in caring for the spiritual health of the baby. The celebration of baptism is principally about washing away original sin and allowing the inrush of God’s grace upon the soul of an infant, which are treasured gifts to be offered a child as soon as possible after birth. The social nature of a family gathering to celebrate this is important, as it demonstrates unity in faith and family support, but that is not the most important consideration.

For some families the delay could be because of a desire for family to attend. Given the clarity of the Church’s guidance on this point it might be best to celebrate the baptism of the baby as soon as possible, and later, if family is unable to attend, have a party to celebrate the child’s rebirth in Christ, sharing photos and videos of the event.

Rev. Msgr. William J. King is a priest of the Diocese of Harrisburg.

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The Church

Colors Worn By Cardinals and Bishops

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A look at artwork through the centuries shows that attire for the clergy has changed greatly over the two millennia of the Church. However, the color purple is of ancient…

A look at artwork through the centuries shows that attire for the clergy has changed greatly over the two millennia of the Church. However, the color purple is of ancient origin and has traditionally been used mostly by royalty since it was among the most difficult of colors to produce, and hence expensive and affordable only to royalty.

Within the Church, an overlay of theological or spiritual meaning is often added to practices or customs centuries after those customs arise out of convenience or common usage. For instance, it is almost certain that the use of purple attire by bishops was originally intended to show that the bishops possessed religious and spiritual authority equal to the temporal and civil authority of princes and kings. Pious commentators later came to suggest that bishops wore purple in imitation of the purple cloak placed on the shoulders of Jesus during his trial on Good Friday.

The Gospel of Matthew states that the soldiers placed a scarlet robe on Jesus (see 27:28), but the Gospels of Mark (15:16-17) and John (19:2) indicate that the soldiers, mocking Jesus as a king, clothed him in purple. Interestingly, at least one commentary suggests that the robe was probably red when it was new, but had faded and become soiled so that it seemed to be purple.

The wearing of red clothing by cardinals, according to some accounts, arose from a medieval custom in Lyons, France, where the canons of the cathedral wore red to distinguish themselves from other clergy.

The office and title of canon is an honorary appointment by the diocesan bishop, usually conferred on older or retired priests today, but historically the canons were a diocesan bishop’s closest advisers and filled an important role.

In time, probably in the late Middle Ages or very early Renaissance, the cardinals of the Church came to wear red, undoubtedly as a means to distinguish themselves from other clerics. A later, pious explanation led to today’s understanding that the cardinals wear scarlet red as an outward sign of their willingness to shed their blood in defense of the Catholic faith.

The purple worn by bishops today is not a true purple, but rather a magenta color. During liturgical ceremonies a bishop or cardinal will wear the “choir” cassock, which is entirely purple or red; otherwise, the cassock worn is the “house” cassock, which is black with purple or red buttons and fascia, or sash.

Is it incorrect to suggest that bishops wear purple in imitation of the sufferings of Jesus, or that cardinals wear red in witness of their willingness to die for the Faith? No, certainly not, but these pious explanations came centuries after the colors actually began to be worn by bishops and cardinals. Perhaps not the original reasons for selecting these colors, they are today the reasons these colors remain in use.

Rev. Msgr. William J. King is a priest of the Diocese of Harrisburg.

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Joy

On The Importance of Humor

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Some years ago a noted scientific journal published an article on the geometry of humor. The author pointed out that all humor follows a certain geometric pattern, which was both…

Some years ago a noted scientific journal published an article on the geometry of humor.

The author pointed out that all humor follows a certain geometric pattern, which was both described in a mathematical formula and illustrated as a triangle. A joke, a riddle, a pun all conceptually lead a person up an incline and give the impression that the incline will continue, but with the punch line the path drops off like a cliff. In listening to or reading a joke, or in contemplating a riddle, a person’s mind begins to project where the story line is headed, but the surprise trajectory — an unexpected and rather sudden change in direction — is what causes the reaction: laughter.

Parables

There’s something sterile about describing humor in a mathematical formula, even if one might find the effort humorous in itself. Even so, it seems that the parables of Jesus follow the same geometry: presenting a scenario, leading the listener to project an ending, then suddenly delivering a punch line that surprises or shocks. Several authors have suggested that those who first heard Jesus’ parables in first-century Palestine might actually have found them humorous, in part because of the surprise endings, but mostly because of the fanciful or unusual situations Jesus depicted. The master parable teller painted a story with familiar details that may have led the hearers to look forward to a predictable ending, only to see the story’s trajectory changed to an unforeseeable conclusion.

As soon as you recognize that a joke is in the works, you know you’re no longer on safe ground. The punch line could come at any moment: a twist, a surprise, a play on words. In the telling of a joke, everything changes for a moment. Assumptions aren’t safe. The familiar becomes unfamiliar. The listeners are anxiously expecting the surprise at the end.

It’s difficult to imagine anything that comes closer to an encounter with the Jesus of the Gospel.

Humor, however, has not always been a laughing matter in the history of the Church.

Although Ecclesiastes 3:4 tells us that there is “a time to weep, and a time to laugh,” and although Sarah famously laughed when angelic visitors told her husband Abraham that she would bear a son within the year, most biblical references to laughter do not bring a smile to the face. When the Bible refers to laughter it is often the scornful laughter of a sinner reviling God, or — since God gets the last laugh — the response of God to such scorn.

Similarly, the Church Fathers give short shrift to laughter, seeing an incongruity between the awareness of one’s sins and the willingness to laugh. St. John Chrysostom, one of the dour Fathers, suggests that weeping is preferable to laughing in this vale of tears.

Yet the shared experience of every human is one of both weeping and laughing, of mourning and of dancing. The author of Proverbs reminds us that laughter and sadness abide together, one never far from the other. Together with the pain of separation from God, humanity’s experience of God is replete with joy: the delight of Adam discovering Eve; the unbounded glee of King David dancing before the Ark of the Covenant; the happy leap of John the Baptist in the womb; heaven’s elation at one repentant sinner; and, ultimately, the words we all long to hear, “Come, share your master’s joy” in heaven, where “there shall be no more death or mourning, wailing or pain” (Rv 21:4). A walk through the Bible shows that references to joy far outweigh the mention of sadness.

Part of God’s Love

Without disagreeing that our sins are cause for sadness and repentance, serious Christian thinkers such as Søren Kierkegaard and Reinhold Neibuhr suggested that the ability to laugh at ourselves and at the foibles of the world is both a prelude and a result of true contrition for our sins. The influential 20th-century theologian Father Karl Rahner saw laughter as a gift from God, a tutor to help us understand God’s love for us. Humor helps to keep us humble, recognizing and admitting our imperfections before God.

G.K. Chesterton, a prolific essayist and author of fiction, biography, poetry and plays, finally converted to Catholicism in 1922 after his faith grew in a lengthy germination. He valued humor as a sign of wonder, and wonder as a doorway of spirituality. No reader of Chesterton’s essays can come away without a smile and perhaps a hearty laugh. And no one can doubt his faith in God’s goodness. Another convert to Catholicism late in life, Malcolm Muggeridge, saw humor as God’s therapy and looked forward to hearing “the unmistakable sound of celestial laughter” in heaven.

Joy and laughter are part of our heritage as children of God, just as they are part of our experience as human beings. Together with weeping and sadness they frame our experience of life.

Though the Gospel writers note the tears of Jesus as He wept over Jerusalem, at the tomb of His friend Lazarus and certainly in Gethsemane’s garden, no one can doubt the joy which permeated Jesus’ public ministry. It’s impossible not to picture Jesus and His apostles as joyful at the wedding feast in Cana. Joyful feasting was a common image of the Lord in His parables.

Indeed, in His priestly prayer in John’s Gospel, the Lord is clear about His mission: “That my joy might be in you and your joy might be complete” (Jn 15:11).

Joy Is First

St. Paul reminds the Galatians that joy is one of the fruits of the Holy Spirit, a sign and symptom of a life lived in the Spirit of God. He also gives us an instruction toward the end of his First Letter to the Thessalonians, a practical lesson for how to live in a world that is passing away. After urging the Christians in Thessalonica to “cheer the fainthearted” who worry unduly about the final judgment, he gives a three-part instruction for life: “Rejoice always. Pray without ceasing. In all circumstances give thanks” (5:16-18).

Notice, joy is first.

The ability to find joy in all circumstances — to laugh at the vicissitudes of life knowing that God has conquered all in Christ Jesus — is indeed a sign and symptom of sanctity. The saints show us this.

St. Lawrence, deacon of the church of Rome, was arrested three days after the seizure and martyrdom of his bishop, Pope St. Sixtus. When the pagan prefect of Rome demanded that Lawrence, who as a deacon was responsible for providing aid to the poor and needy, produce the hidden wealth of the Church, Lawrence asked for three days to assemble it. At the appointed hour he gathered the poorest and neediest persons from around the city and told the prefect, “This is the Church’s treasure.” The prefect saw no humor in that and ordered Lawrence be tied to an iron grill and burnt slowly over a fire. God gave Lawrence the gift of humor in the midst of his torture, such that he is said to have joked with his torturers, “Turn me over, I’m done on this side.”

The humor of Teresa of Jesus, the Spanish Carmelite reformer from Ávila, is well known. Among the quotes attributed to her is a smiling retort to God when the saintly nun was thrown off a cart into a mud puddle as she traveled to visit a monastery. Looking up from the muddy road, Teresa said to God, “If this is how You treat Your friends, no wonder You have so few!” St. Teresa is also said to have given the following advice to a young novice who admitted falling asleep every day at prayer: “If you go to prayer and find yourself falling asleep, accept it as a gift from God. If, however, you fall asleep at prayer every day, find another time to pray.”

Indeed, it may be the deep holiness of St. Teresa that allowed her to maintain a sense of humor even in the midst of turmoil. Only one with a deep and passionate trust in God’s goodness could seek and treasure humor in the midst of travails and disappointments such as Teresa experienced. She wrote: “Let nothing trouble you, let nothing frighten you. All things are passing; God never changes. Patience obtains all things. He who possesses God lacks nothing: God alone suffices.” Such confidence buoys the soul and produces a light heart. It is the truest font of joy and humor for the believer.

Why is humor important? Principally because it keeps us from taking ourselves too seriously. If we recognize that here on earth we have not a lasting city, it’s perhaps best to laugh at the incongruities while joyfully accepting God’s grace to act as agents of His redemption. In other words, perhaps a believer’s best attitude in life is to change what we can change and laugh at what we cannot, completely confident that God has already bested whatever tries to keep us from joy.

Msgr. William King is a priest for the Diocese of Harrisburg, Pennsylvania.

Pope Francis on Joy

“Instead of imposing new obligations, [Christians] should appear as people who wish to share their joy, who point to a horizon of beauty and who invite others to a delicious banquet.”

“Be courageous in suffering and remember that after the Lord will come; after, joy will come, after the dark comes the sun. May the Lord give us all this joy in hope.”

“Christianity spreads through the joy of disciples who know that they are loved and saved.”

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Sacraments

A Look At The Eucharistic Prayers

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The path from the Upper Room through the grove of olive trees to Golgotha may not be more than a few hundred yards, but it was neither a quick nor…

The path from the Upper Room through the grove of olive trees to Golgotha may not be more than a few hundred yards, but it was neither a quick nor an easy walk.

Similarly, the road to Emmaus was short on steps but long on meaning as eyes were opened to sacred Scripture and hearts were set ablaze in the breaking of the bread.

Each time the Church gathers at Mass we retrace the path of Jesus from Holy Thursday through Easter Sunday. The path is not quickly trod. The Mass concentrates the path of three days into about an hour of intense meaning. The meaning is most significant when we become active participants, bringing our own fears, worries, joys, hopes, dreams and pains along with Jesus to the cross.

The center and core of the Mass, the Eucharistic prayer, transports us mystically to the hours from the lifting up of Jesus’ own heart to the Father to the moment of His death and resurrection. These many hours are condensed to a few paragraphs.

The apostolic Church called this part of the Mass the anaphora, from the Greek verb meaning “to carry back,” since each celebration of the Eucharistic prayer carries us back to the Upper Room with Jesus, to live anew the precious sacrifice of His own flesh and blood.

We lift our hearts to God most high; we accompany Jesus through the Last Supper and to the Cross; we plead for His mercies upon us; we acknowledge the glory that is God’s. These are the living memories of the Eucharistic prayer.

A Living Remembrance

When a family gathers for an important event — a baptism, first holy Communion, a graduation, a wedding, an ordination, a reunion, or a funeral — there is a shared experience: stories are told about family members and memories of the past, and after a hearty time of recollection there is a meal.

“Remember when …” so many of those stories begin. Stories are recalled about grandfathers, aunts, sisters, siblings. These are memories that forge a family’s identity and make them unique. In the past, fingers pointed to pages in a photo album, and today a smartphone screen is passed around. “Remember when …”

The Mass is a family gathering for an important event, where stories are told about our family’s past (the Liturgy of the Word) and then we share a meal (the Liturgy of the Eucharist), which in truth is so much more than a simple meal — it is the sacrifice that brings us salvation. At the heart of this family event is the Eucharistic prayer, the anaphora, or the canon of the Mass. These are the family memories of the last words and actions of Jesus, brought to life.

For the first millennium of the Church, the Eucharistic prayer was usually chanted so that all in the church could hear it clearly. In recent centuries the emphasis was placed on the notion of mystery, and so the priest prayed most of the texts quietly. The Second Vatican Council restored the more ancient practice so that in the ordinary form of the Mass the priest prays or chants the texts aloud.

At the beginning of the Eucharistic prayer, the priest, who stands in the person of Christ, invites the people to join with him in lifting our hearts to God. We begin the Eucharistic prayer by acknowledging together that it is right and just to give thanks to the Lord our God. We end it with a sweeping affirmation that all glory and honor belong to God in the Divine Trinity. What happens in between is nothing less than the miraculous act of our eternal salvation: the sacrifice in which Jesus is priest, victim and altar — the Lamb of God who takes away the sins of the world.

So vivid is this memory to Christians that in the early Church the pagan Romans accused Christians of true sacrifice and of cannibalism.

We are asked to remain silent during most of this prayer as an act of profound reverence and contemplation. In truth, we should fall into stunned silence in awe of what is happening before us at the altar: God made flesh, offering himself as an atoning sacrifice for the forgiveness of our sins, truly present in our midst! Much more than a passive experience of listening while the priest prays, the Eucharistic prayer invites us to open our hearts and our lives to the power of Christ’s suffering, death and resurrection. In the Eucharistic prayer, we lift up our needs and our petitions, and together with the priest we thank God, praise God, seek blessings from God, present our deepest selves to God for redemption and healing on the altar.

This is why the priest invites us at the outset to “pray, brethren, that my sacrifice and yours may be acceptable to God, our almighty Father.”

A Memory Shared

The Roman Missal prescribes the liturgical rites of the Latin-rite Church, which is only one of more than 20 distinct churches within the communion of the Catholic Church. Each of these churches has its own form of celebrating the Mass. Though the outward form varies, there is only one reality of the Mass, only one Calvary, only one sacrifice. The various forms evolved from the cultural and linguistic uniqueness of various parts of the Christian world. Great centers of Christian history, such as Antioch, Chalcedon, Alexandria, Constantinople and Rome developed a particular ritual and unique language for the celebration of the Mass.

Even today these historical and cultural differences impress their character on each of the churches that make up the worldwide communion of Catholic churches. The Mass of the Latin-rite Church — whether in the official Latin or translated into English, Spanish, Mandarin Chinese, or any language — is markedly different in its externals from the Divine Liturgy of the Ukrainian Catholic Church, or the Mass of the Coptic Church, or of the Armenian Church.

Still, no matter the historical origin of the rites, every Mass celebrates the same reality: a living memory of the saving sacrifice of Christ in His flesh and blood.

The anaphora (Eucharistic prayer) of the Latin-rite Church is first recorded in a work entitled “The Apostolic Tradition,” attributed to Hippolytus of Rome, and which scholars traditionally accept as having been composed around the year A.D. 215.

It was written in Greek, which replaced the Aramaic-language prayers within a century after the ascension of Jesus. Greek remained the language of the Church, including the celebration of the Mass, until it was replaced by Latin in the Western Church — a slow transition that occurred from the mid-third century through the fifth century.

Today there are several Eucharistic prayers listed in the Roman Missal, but four are most commonly used. The others are for special purposes — Masses for reconciliation and for various needs. The second of the four principal Eucharistic prayers in today’s Roman Missal is nearly identical with the anaphora of Hippolytus. It represents the most ancient prayer of the Mass, predating what is traditionally called the “Roman Canon” by almost four centuries.

The other three Eucharistic prayers in the Roman Missal are of later origin, and they reflect the historical evolution of the anaphora, or canon, of the Mass in various parts of the Roman Empire.

Diverse forms of the Eucharistic prayer existed in common usage for centuries in different parts of the Christian world. The differences were not great, but there were variations in the words used and the order in which the parts of the canon were prayed. Historical names for rites such as the Mozarabic, Gallican and Ambrosian rites, or the Gelasian Sacramentary, may be familiar to some readers.

The so-called Roman Canon, which is listed first among the Eucharistic prayers in the Roman Missal, was compiled under the direction of Pope St. Gregory the Great (pope from 590 to 604). He wished to make uniform the texts of the Eucharistic prayer throughout the Latin-rite Church.

Since then, minor changes have been made to the words several times, but it remains substantially the same.

The third and fourth Eucharistic prayers were composed following the Second Vatican Council.

The third Eucharistic prayer is greatly influenced by the Gallican and Mozarabic rites of centuries past, and the fourth draws its substance from Eastern sources, especially the fourth century anaphora of St. Basil.

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Stewardship

What Is Collection Money Used For?

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There is a serious obligation for a pastor to report each year on how the offerings or tithings of parishioners and other donors have been used. The Code of Canon…

There is a serious obligation for a pastor to report each year on how the offerings or tithings of parishioners and other donors have been used. The Code of Canon Law urges pastors and other administrators of the Church’s goods to be “good householders,” and lists some resulting obligations (see Canon 1284). Among these is the responsibility to “draw up a report of the administration at the end of each year.” Transparency in financial administration and accountability to donors are important values in the administration of Church goods.

Canon 1287 requires that this annual report be given to the “local ordinary” (in most dioceses, the diocesan bishop) and also to the parishioners. This canon could not be more explicit about this: “Administrators are to render an account to the faithful concerning the goods offered by the faithful to the Church.”

Expenses can vary according to the size of a parish, its ministries — whether it has a parish school, for instance — and location.

That having been said, in almost every parish, as in most not-for-profit organizations, the largest single set of expenses is staff: wages and benefits for parish employees. Typically, the second largest set of expenses is funding for Catholic education: support for schools and programs of religious education for children and adults.

In many dioceses, a percentage of parish income is taxed by the diocese as a means of providing operating funds for the central offices and ministries of the bishop. Let’s not forget that it also costs money to turn on the lights; to operate heating and air conditioning; to keep water flowing; to maintain the buildings, grounds, and parking lots; to insure the parish property, pay any state or local taxes that are assessed; and even to provide hosts and wine for Mass.

Many parishes also use a portion of the weekly tithing or offering for charitable assistance outside of the parish. This is sometimes called “tithing the tithe” and takes the form of direct assistance to a mission project, or to another parish in need, or to a Catholic social service agency, whether nearby or far away.

It is also good stewardship for a parish to maintain savings in case of unplanned events — a leaky roof or equipment failure, for instance. Many parishes, if possible, try to put a bit of money away each year in savings for this purpose.

Rev. Msgr. William J. King is a priest of the Diocese of Harrisburg.

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