Friday, September 30, 2011

Man, sometimes the religious ones have a mouth.


Overheard on the University Bus. I am sitting down, having just finished the cryptic crossword, and starting on the Sudoku.  I am pretty oblivious to the conversations around me.
Then, out of the blue, I hear this:

Her: What kind of a bitch do you think I am? The only man for whom I've EVER gotten on my knees, they crucified 2 millenia ago!!!


Thursday, September 29, 2011

Greek philosopher Epictetus:

"When we are offended at anyman's fault, turn to yourself and study your own failings. Then you will forget your anger."

Tuesday, September 27, 2011

What does one do?

I just found out the my cousin's husband was a non-believer, and so was my cousin.  That was news to me, I always thought they were Catholic, maybe non strictly practicing, but at least CINO.

I was going to request he be enrolled in Perpetual Masses with the Passionists, but as a non-believer, should I still?  If I do, should I not let his widow know, or should I tell her/ send her the card.

What does a practicing Catholic do for a dead non-believer family member?  The very people who might need prayers, might not want them.

Alas, I didn't win

I failed to garner enough votes to win the Cannonball Catholic Blog Anti-awards.


Congratulations to those who did.

Does any one out there still day dream?

I find that day dreaming, when free to do so, really helps relieve nervous energy. 

Did you stop daydreaming at some point growing up?
Do you still daydream now as an adult?
Are you daydreaming right now?
Do you wish you could day dream? Now? Whenever?

My Cousin's Husband Passed Away

Ed died late last week in New Jersey. Please pray for him and his family, especially his wife (my cousin) Myra.


Monday, September 26, 2011

The Blogosphere has destroyed the Roman Catholic Church

A) because it gives liberals the idea that their opinions matter.
B) because it gives feminists the idea that their opinions matter.
C) because it gives conservatives the idea that their opinions matter
D) because it gives traditionalists the idea that their opinions matter
E) because it gives Roman Catholics the idea that their opinions matter.
F) because it gives Non Roman Catholics the idea that their opinions matter.
G) because it gives practising Roman Catholics the idea that their opinions matter.
H) because it gives non practising Roman Catholics the idea that their opinions matter.
I)  because it gives RealCatholics the idea that their opinions matter.
J)  because it gives non RealCatholics the idea that their opinions matter.

Enter Your Vote in the Commbox.

Thank you.

Please note:  Voting here does NOT give you a say in Rome regarding the Enforcement or Retraction of any existing or yet to exist indults, apostolic letters, circulars, canon law, or declarations of doctrine or dogmas.

Sunday, September 25, 2011

I fully expect to be slammed for this, but here goes nothing

Vox Cantoris has a post up, about this story. An elderly priest (actually I don't think the age of the priest matters much), was suspended because in denouncing homosexuality, abortion, and cohabitation, he lacked pastoral sensitivity.

Now, I will agree with Vox regarding the Pastor: in short,  I don't think that pastors should be sanctioned for not speaking with charity from the pulpit.

But they should be warned that when a pastor speaks without love, compassion, and yes, sensitivity, he runs the risk of sending the parishioners most in need away.

Now before everyone gets there hackles up, let me explain why.

When a pastor speaks from the pulpit, he may be speaking Catholic truth but the way he says it is just as important as what he says.

Two examples of what I mean:

1.    When I suffered my first miscarriage, it was a horrible ordeal. The worst part of it was that the baby had died two weeks before I had any indication that something was wrong or had gone wrong.

(By the time we ( my OB and/or I) knew anything I was starting to go septic so the OBGYN ordered a D+C.)

Less than a month later, the Pastor gave a homily denouncing abortion where he stated that "they don't call it an abortion, they call it a D+C" He also suggested that any woman who went in for a D+C was really aborting her baby. 

I knew that he wasn't talking about me, I knew, he was getting carried away with the zeal of the homily.  I knew that he didn't know how I suffered when I lost Christopher. But those words stung and hurt and tore open a wound that hadn't even started to scab over, let alone heal. I was ordered a D+C AFTER my baby died, not so my baby WOULD die.  What was the pastor doing speaking as though he had a medical degree?  In short, Father was wrong:  Not every D+C is short hand for a clinical/ therapeutic abortion.

I got up, and stormed out of the church thinking: What a jerk! I heard him hesitate as I walked to the back of the church and out the doors, weeping. Sometimes, the ones hurt by a pastor's words aren't the one's who are in the wrong, but the innocent ones.

I was determined never to go back to that parish again.  In fact, I insisted to Bear we find another.  A a Parish with a priest who knows the difference between a Therapeutic and a Spontaneous Abortion. (The latter is commonly referred to as a miscarriage) And preferably one who understood the medical procedure of D+C was not a code name for Therapeutic Abortion.

The pastor was right to decry abortion, but his words hurt the innocent. Anger and disgust in teaching Catholic doctrine may turn the sinner further away rather than have him step closer to God and the forgiveness that comes with repentence. There was no love in his voice.  No woman, who might have been in the pews who might have had a secret abortion would ever think of going to him for guidance after the fact. No post abortion woman seeking forgiveness and healing would think she would find it there, and could think that she would find it nowhere in the Catholic church.

2.    The same pastor went to a parishioner's house, to offer condolences for the death of their child.  The mother asked for a mass or prayer service, something for her still -born child ( I can't remember exactly what, I know it wasn't a funeral Mass).  He abruptly stood and said: "We don't do that for unbaptized babies" and walked out of the front door.

The Pastor was most likely right.  the Catholic Church cannot hold ceremonies for non baptized people.  Not even if there was no way to have the child baptized because of (Miscarriage or stillborn).    They had carried a child to nine months, the baby died before birth, there was no chance for a baptism. They needed some comfort from their shepherd, from their Church.  There was not even an offer for something else.   He offered no comfort from the moment he discovered the baby was stillborn. Their child had died and it felt like their parish priest didn't care! All they were permitted was a five minute burial service. 

I should add, sometimes, some good can come from this.  She stopped attending that church briefly, returned when another priest took over the parish, and returned with a mission.

RESULT: This led her, in less than 2 years, to write a book,  MORNING LIGHT: Miscarriage, Stillbirth And Early Infant Death From A Catholic Perspective,   forwarded by Archbishop Prendergast, and received an Imprimatur from Card. Ambrozic, and form Morning Light Ministry with the help and guidance of the next pastor of her parish. In 2000  the ministry received an Apostolic Blessing from Blessed Pope John Paul II.

The priest had been right.  There was nothing done for children who die in the womb or too soon after birth.  But he lacked the vision to see the need, and offer some comfort, offer to do something.

When a priest lacks sensitivity and compassion he misses the opportunity to help those that need it the most.


Now back to the priest in the Lifesite News item:

It may have been wrong to dismiss the priest for lacking sensitivity.  The pastor should be guided on how to speak with charity and compassion for those in difficult situations.

If you feel you should contact the bishop in question and respectfully ask that he be reinstated, then by all means, do so: both the above links will garner you his address.

But the pastor needs to know that 9 times out of ten the people in the pews are TRYING to follow the church.  They are there because they want to be better Christians, they are there because they WANT to follow God.  Being slammed by the very man who is supposed to represent Christ as you take tiny steps towards HIM, can frighten the timid soul and scatter him away, and may play right into Satan's hands.

When people say its uncharitable NOT to correct, they speak truly, but Correction without charity is not correction: it's offense and tantamount to derision.

Saturday, September 24, 2011

Inaestimabile Donum: Instruction Concerning Worship Of The Eucharistic Mystery

Link here
Still trying to find the copy on the Vatican Website, failing miserably, but anyway here you go.

James R. Cardinal Knox
Prefect Virgilio Noe Assistant Secretary

Prepared by the Sacred Congregation for the Sacraments and Divine Worship
Approved and Confirmed by His Holiness Pope John Paul II 17 April 1980


Following the letter that Pope John Paul II addressed on February 24, 1980, to the bishops and, through them, to the priests, and in which he again considered the priceless gift of the Holy Eucharist, the Sacred Congregation for the Sacraments and Divine Worship is calling to the bishops' attention certain norms concerning worship of this great mystery.

These indications are not a summary of everything already stated by the Holy See in the documents concerning the Eucharist promulgated since the Second Vatican Council and still in force, particularly in the Missale Romanum,[1] the Ritual De Sacra Communione et de Cultu Mysterii Eucharistici Extra Missam,[2] and the Instructions Eucharisticum Mysterium,[3] Memoriale Domini,[4] Immensae caritatis,[5] and Liturgicae instaurationes.[6]

This Sacred Congregation notes with great joy the many positive results of the liturgical reform: a more active and conscious participation by the faithful in the liturgical mysteries, doctrinal and catechetical enrichment through the use of the vernacular, and the wealth of readings from the Bible, a growth in the community sense of liturgical life, and successful efforts to close the gap between life and worship, between Liturgical piety and personal piety, and between Liturgy and popular piety.

But these encouraging and positive aspects cannot suppress concern at the varied and frequent abuses being reported from different parts of the Catholic world: the confusion of roles, especially regarding the priestly ministry and the role of the laity (indiscriminate shared recitation of the Eucharistic Prayer, homilies given by lay people, lay people distributing Communion while the priests refrain from doing so); an increasing loss of the sense of the sacred (abandonment of liturgical vestments, the Eucharist celebrated outside church without real need, lack of reverence and respect for the Blessed Sacrament, etc.); misunderstanding of the ecclesial character of the Liturgy (the use of private texts, the proliferation of unapproved Eucharistic Prayers, the manipulation of the liturgical texts for social and political ends) . In these cases we are face to face with a real falsification of the Catholic Liturgy: "One who offers worship to God on the Church's behalf in a way contrary to that which is laid down by the Church with God-given authority and which is customary in the Church is guilty of falsification."[7]

None of these things can bring good results. The consequences are—and cannot fail to be—the impairing of the unity of Faith and worship in the Church, doctrinal uncertainty, scandal and bewilderment among the People of God, and the near inevitability of violent reactions.

The faithful have a right to a true Liturgy, which means the Liturgy desired and laid down by the Church, which has in fact indicated where adaptations may be made as called for by pastoral requirements in different places or by different groups of people. Undue experimentation, changes and creativity bewilder the faithful. The use of unauthorized texts means a loss of the necessary connection between the lex orandi and the lex credendi. The Second Vatican Council's admonition in this regard must be remembered: "No person, even if he be a priest, may add, remove or change anything in the Liturgy on his own authority."[8] And Paul VI of venerable memory stated that: "Anyone who takes advantage of the reform to indulge in arbitrary experiments is wasting energy and offending the ecclesial sense."[9]

A. The Mass

1. "The two parts which in a sense go to make up the Mass, namely the Liturgy of the Word and the Eucharistic Liturgy, are so closely connected that they form but one single act of worship."[10] A person should not approach the table of the Bread of the Lord without having first been at the table of His Word.[11] Sacred Scripture is therefore of the highest importance in the celebration of Mass. Consequently there can be no disregarding what the Church has laid down in order to insure that "in sacred celebrations there should be a more ample, more varied and more suitable reading from Sacred Scripture."[12] The norms laid down in the Lectionary concerning the number of readings, and the directives given for special occasions are to be observed. It would be a serious abuse to replace the Word of God with the word of man, no matter who the author may be.[13]

2. The reading of the Gospel passage is reserved to the ordained minister, namely the deacon or the priest. When possible, the other readings should be entrusted to a reader who has been instituted as such, or to other spiritually and technically trained lay people. The first reading is followed by a responsorial psalm, which is an integral part of the Liturgy of the Word.[14]

3. The purpose of the homily is to explain to the faithful the Word of God proclaimed in the readings, and to apply its message to the present. Accordingly the homily is to be given by the priest or the deacon.[15]

4. It is reserved to the priest, by virtue of his ordination, to proclaim the Eucharistic Prayer, which of its nature is the high point of the whole celebration. It is therefore an abuse to have some parts of the Eucharistic Prayer said by the deacon, by a lower minister, or by the faithful.[16] On the other hand the assembly does not remain passive and inert; it unites itself to the priest in faith and silence and shows its concurrence by the various interventions provided for in the course of the Eucharistic Prayer: the responses to the Preface dialogue, the Sanctus, the acclamation after the Consecration, and the final Amen after the Per Ipsum. The Per Ipsum itself is reserved to the priest. This Amen especially should be emphasized by being sung, since it is the most important in the whole Mass.

5. Only the Eucharistic Prayers included in the Roman Missal or those that the Apostolic See has by law admitted, in the manner and within the limits laid down by the Holy See, are to be used. To modify the Eucharistic Prayers approved by the Church or to adopt others privately composed is a most serious abuse.

6. It should be remembered that the Eucharistic Prayer must not be overlaid with other prayers or songs.[17] When proclaiming the Eucharistic Prayer, the priest is to pronounce the text clearly, so as to make it easy for the faithful to understand it, and so as to foster the formation of a true assembly entirely intent upon the celebration of the memorial of the Lord.

7. Concelebration, which has been restored in the Western Liturgy, manifests in an exceptional manner the unity of the priesthood. Concelebrants must, therefore, pay careful attention to the signs that indicate that unity. For example, they are to be present from the beginning of the celebration, they are to wear the prescribed vestments, they are to occupy the place appropriate to their ministry as concelebrants, and they are to observe faithfully the other norms for the seemly performance of the rite.[18]

8. Matter of the Eucharist. Faithful to Christ's example, the Church has constantly used bread and wine mixed with water to celebrate the Lord's Supper. The bread for the celebration of the Eucharist, in accordance with the tradition of the whole Church, must be made solely of wheat, and, in accordance with the tradition proper to the Latin Church, it must be unleavened. By reason of the sign, the matter of the Eucharistic celebration "should appear as actual food." This is to be understood as linked to the consistency of the bread, and not to its form, which remains the traditional one. No other ingredients are to be added to the wheaten flour and water. The preparation of the bread requires attentive care to ensure that the product does not detract from the dignity due to the Eucharistic bread, can be broken in a dignified way, does not give rise to excessive fragments, and does not offend the sensibilities of the faithful when they eat it. The wine for the Eucharistic celebration must be of "the fruit of the vine" (Lk. 22:18) and be natural and genuine, that is to say not mixed with other substances.[19]

9. Eucharistic Communion. Communion is a gift of the Lord, given to the faithful through the minister appointed for this purpose. It is not permitted that the faithful should themselves pick up the consecrated bread and the sacred chalice, still less that they should hand them from one to another.

10. The faithful, whether religious or lay, who are authorized as extraordinary ministers of the Eucharist can distribute Communion only when there is no priest, deacon or acolyte, when the priest is impeded by illness or advanced age, or when the number of the faithful going to Communion is so large as to make the celebration of Mass excessively long.[20] Accordingly, a reprehensible attitude is shown by those priests who, though present at the celebration, refrain from distributing Communion and leave this task to the laity.

11. The Church has always required from the faithful respect and reverence for the Eucharist at the moment of receiving it.

With regard to the manner of going to Communion, the faithful can receive it either kneeling or standing, in accordance with the norms laid down by the episcopal conference: "When the faithful communicate kneeling, no other sign of reverence towards the Blessed Sacrament is required, since kneeling is itself a sign of adoration. When they receive Communion standing, it is strongly recommended that, coming up in procession, they should make a sign of reverence before receiving the Sacrament. This should be done at the right time and place, so that the order of people going to and from Communion is not disrupted."[21]

The Amen said by the faithful when receiving Communion is an act of personal faith in the presence of Christ.

12. With regard to Communion under both kinds, the norms laid down by the Church must be observed, both by reason of the reverence due to the Sacrament and for the good of those receiving the Eucharist, in accordance with variations in circumstances, times and places.[22]

Episcopal conferences and ordinaries also are not to go beyond what is laid down in the present discipline: the granting of permission for Communion under both kinds is not to be indiscriminate, and the celebrations in question are to be specified precisely; the groups that use this faculty are to be clearly defined, well disciplined, and homogeneous.[23]

13. Even after Communion the Lord remains present under the species. Accordingly, when Communion has been distributed, the sacred particles remaining are to be consumed or taken by the competent minister to the place where the Eucharist is reserved.

14. On the other hand, the consecrated wine is to be consumed immediately after Communion and may not be kept. Care must be taken to consecrate only the amount of wine needed for Communion.

15. The rules laid down for the purification of the chalice and the other sacred vessels that have contained the Eucharistic species must be observed.[24]

16. Particular respect and care are due to the sacred vessels, both the chalice and paten for the celebration of the Eucharist, and the ciboria for the Communion of the faithful. The form of the vessels must be appropriate for the liturgical use for which they are meant. The material must be noble, durable, and in every case adapted to sacred use. In this sphere, judgment belongs to the episcopal conference of the individual regions.

Use is not to be made of simple baskets or other recipients meant for ordinary use outside the sacred celebrations, nor are the sacred vessels to be of poor quality or lacking any artistic style.

Before being used, chalices and patens must be blessed by the bishop or by a priest.[25]

17. The faithful are to be recommended not to omit to make a proper thanksgiving after Communion. They may do this during the celebration with a period of silence, with a hymn, psalm or other song of praise,[26] or also after the celebration, if possible by staying behind to pray for a suitable time.

18. There are, of course, various roles that women can perform in the liturgical assembly: these include reading the Word of God and proclaiming the intentions of the Prayer of the Faithful. Women are not, however, permitted to act as altar servers.[27]

19. Particular vigilance and special care are recommended with regard to Masses transmitted by the audiovisual media. Given their very wide diffusion, their celebration must be of exemplary quality.[28] In the case of celebrations that are held in private houses, the norms of the Instruction Actio pastoralis of May 15, 1969, are to be observed.[29]

B. Eucharistic Worship Outside Mass

20. Public and private devotion to the Holy Eucharist outside Mass also is highly recommended: for the presence of Christ, who is adored by the faithful in the Sacrament, derives from the sacrifice and is directed towards sacramental and spiritual Communion.

21. When Eucharistic devotions are arranged, account should be taken of the liturgical season, so that they harmonize with the Liturgy, draw inspiration from it in some way, and lead the Christian people toward it.[30]

22. With regard to exposition of the Holy Eucharist, either prolonged or brief, and with regard to processions of the Blessed Sacrament, Eucharistic Congresses, and the whole ordering of Eucharistic piety, the pastoral indications and directives given in the Roman Ritual are to be observed.[31]

23. It must not be forgotten that "before the blessing with the Sacrament, an appropriate time should be devoted to the reading of the Word of God, to songs and prayers, and to some silent prayer."[32] At the end of the adoration, a hymn is sung, and a prayer chosen from among the many contained in the Roman Ritual is recited or sung.[33]

24. The tabernacle in which the Eucharist is kept can be located on an altar, or away from it, in a spot in the church which is very prominent, truly noble, and duly decorated, or in a chapel suitable for private prayer and for adoration by the faithful.[34]

25. The tabernacle should be solid, unbreakable, and not transparent.[35]

The presence of the Eucharist is to be indicated by a tabernacle veil or by some other suitable means laid down by the competent authority, and a lamp must perpetually burn before it, as a sign of honor paid to the Lord.[36]

26. The venerable practice of genuflecting before the Blessed Sacrament, whether enclosed in the tabernacle or publicly exposed, as a sign of adoration, is to be maintained.[37] This act requires that it be performed in a recollected way. In order that the heart may bow before God in profound reverence, the genuflection must be neither hurried nor careless.

27. If anything has been introduced that is at variance with these indications, it is to be corrected. Most of the difficulties encountered in putting into practice the reform of the Liturgy and especially the reform of the Mass stem from the fact that neither priests nor faithful have perhaps been sufficiently aware of the theological and spiritual reasons for which the changes have been made, in accordance with the principles laid down by the Council.

Priests must acquire an ever deeper understanding of the authentic way of looking at the Church,[38] of which the celebration of the Liturgy and especially of the Mass is the living expression. Without an adequate biblical training, priests will not be able to present to the faithful the meaning of the Liturgy as an enactment, in signs, of the history of salvation. Knowledge of the history of the Liturgy will likewise contribute to an understanding of the changes which have been introduced, and introduced not for the sake of novelty but as a revival and adaptation of authentic and genuine tradition.

The Liturgy also requires great balance, for, as the Constitution Sacrosanctum Concilium says, it "is thus the outstanding means by which the faithful can express in their lives, and manifest to others, the mystery of Christ and the real nature of the true Church. It is of the essence of the Church that she be both human and divine, visible and yet invisibly endowed, eager to act and yet devoted to contemplation, present in this world and yet not at home in it. She is all these things in such a way that in her the human is directed and subordinated to the divine, the visible likewise to the invisible, action to contemplation, and this present world to that city yet to come, which we seek."[39] Without this balance, the true face of Christian Liturgy becomes obscured.

In order to reach these ideals more easily it will be necessary to foster liturgical formation in seminaries and faculties[40] and to facilitate the participation of priests in courses, meetings, assemblies or liturgical weeks, in which study and reflection should be properly complemented by model celebrations. In this way priests will be able to devote themselves to more effective pastoral action, to liturgical catechesis of the faithful, to organizing groups of lectors, to giving altar servers spiritual and practical training, to training animators of the assembly, to enriching progressively the repertoire of songs, in a word to all the initiatives favoring an ever deeper understanding of the Liturgy.

In the implementation of the liturgical reform, great responsibility falls upon national and diocesan liturgical commissions and liturgical institutes and centers, especially in the work of translating the liturgical books and training the clergy and faithful in the spirit of the reform desired by the Council.

The work of these bodies must be at the service of the ecclesiastical authority, which should be able to count upon their faithful collaboration. Such collaboration must be faithful to the Church's norms and directives, and free of arbitrary initiatives and particular ways of acting that could compromise the fruits of the liturgical renewal.

This document will come into the hands of God's ministers in the first decade of the life of the Missale Romanum promulgated by Pope Paul VI following the prescriptions of the Second Vatican Council.

It seems fitting to recall a remark made by that Pope concerning fidelity to the norms governing celebration: "It is a very serious thing when division is introduced precisely where congregavit nos in unum Christi amor, in the Liturgy and the Eucharistic Sacrifice, by the refusing of obedience to the norms laid down in the liturgical sphere. It is in the name of tradition that we ask all our sons and daughters, all the Catholic communities, to celebrate with dignity and fervor the renewed Liturgy."[41]

The bishops, "whose function it is to control, foster, and safeguard the entire liturgical life of the Church entrusted to them,"[42] will not fail to discover the most suitable means for ensuring a careful and firm application of these norms, for the glory of God and the good of the Church.

Rome, April 3, 1980, Holy Thursday.

This instruction, prepared by the Sacred Congregation for the Sacraments and Divine Worship, was approved on April 17,1980, by the Holy Father, John Paul II, who confirmed it with his own authority and ordered it to be published and to be observed by all concerned.

Friday, September 23, 2011

Three Year Old Recites the Apostles' Creed

Mantilla Nod to Neil at the  Archdiocese of Toronto Blog

"Meet Matthew Schesnuik. He's a 3 year old who attends St. Monica's Parish in Toronto. Young Matthew is a guy who enjoys his prayers - he likes to follow along at Mass and has learned the Apostles Creed, Gloria, Our Father & Hail Mary. "

There is still hope!

Thursday, September 22, 2011

Elder's Catholic High School Had First Mass of the School Year

Entrance Hymn:
Morning Hymn (God Is Alive)

Offertory Hymn:
The Summons (Will you come and follow me, if I but call your name)

Communion Hymn:
Taste and See

Recessional Hymn:
Children of the Light

I am too bloody ill ( no really, I have a bad cold, passed to me by Frodo or Galadriel, or Frodo to Galadriel to me, or Galadriel to Frodo to me - any way, I am to sick to gripe.)  Feel free to gripe in the combox

The theme for this entire school year is apparently: Year of Witness. ( The end of  a three year cycle: Year of Word, Year of Worship, Year of Witness.) 

Obviously, I have no idea what in the world our kids are supposed to be witnessing when last year the GSA's came to tell my daughter's school and told her ENTIRE school that their church is all wrong.

"The bible was written thousands of years ago for a certain type of people."
*And, just because the Pope tells us not to do it, doesn't mean we have to obey him.* [This is a parphrase because she couldn't remember the exact words. ]  (Galadriel was tempted to stand up and say: Well, d'uh, we're Catholic, we are supposed obey the Pope, but she was afraid whe would have gotten suspended.  I informed her later, that if she ever gets suspended for defending the Church, the Bishop or the Pope, she could spend her suspension sitting on the chesterfield eating cake and icecream, watching TV, and if they tried to expel her the Archbishop would be getting a letter from me.)
Pray for the Toronto Catholic District School Board
Pray for My daughters' schools
Pray for all students
Pray for all Bishops
Pray for the Pope
Pray for all parents of school age children.

If this year is really a year of witness, then let's truly witness our faith.

Beast of British Columbia is Dying

Clifford Olsen, child mass murderer, is dying of Cancer.  According to Corrections Canada, he only has a few days or weeks left.

From the Toronto Star Story:
Comments bold

Clifford Olson’s history of violence
November-July 1980: Clifford Robert Olson, a 41-year-old Coquitlam, B.C. construction worker, terrorizes the Lower Mainland, torturing, sexually assaulting and murdering eight girls and three boys between 9 and 18 years of age.

On Christmas Day 1980, the body of Olson’s first victim, Christine Weller, 12, is found strangled and stabbed in Richmond, B.C.

Aug. 12, 1981: Olsen is arrested by the RCMP on Vancouver Island.

Late 1981: Olson reveals locations of victims’ bodies to RCMP after brokering a $100,000 deal for his wife and son — $10,000 a body. He offers the whereabouts of his first victim as a “freebie.”

January 1982: Olson recants his initial not guilty plea, confessing to 11 murders in what was dubbed the “trial of the century.”

Jan. 14, 1982: B.C. Supreme Court hands down 11 simultaneous life sentences.

May 2, 1986: Olson sends a letter to the parents of 16-year-old victim Daryn Johnsrude, detailing their son’s murder.

Dec. 15, 1989: Imprisoned at Kingston Penitentiary, Olson says God has forgiven him. “I’ve asked for forgiveness, I’ve been forgiven and that’s the end of it.”

March 11, 1997: Olson invokes the “faint-hope clause” to request an early parole hearing after serving 15 of his 25-year sentence. A jury takes less than 15 minutes to say no. Victims’ families petition to eliminate the “faint-hope clause,” which gives murderers exhibiting good behavior the opportunity for early parole. The clause is amended in 1997, making Olson the last serial killer to call for early parole.

June 1997: Olson transfers from a Saskatchewan prison to Sainte-Anne-des-Plaines, north of Montreal.

Aug. 21, 2001: A National Parole Board jury needs 17 minutes to agree Olson will stay behind bars.

July 18, 2006: At another parole hearing, Olson claims he struck a deal with the U.S. attorney general regarding 9/11 information and will be extradited. His parole is denied. “Mr. Olson presents a high risk and a psychopathic risk,” the National Parole Board said. “He is a sexual sadist and a narcissist. If released, he will kill again.”

March 2010: Olson, now 70, informs the Toronto Sun he earns over $1,000 a month in old age security benefits, sparking nationwide outrage. The federal government ceases pensions for prisoners locked up longer than two years. Security benefits are eliminated the following year.

Nov. 29, 2010: Olson flunks third parole hearing. He says it will be his last.

Sept. 2011: Victims’ families are notified Olson is dying of cancer in a Quebec hospital.
I am still trying to figure out what to say about this story. As a Catholic, I am to rejoice when a sinner repents and returns to God. He says he did (in Dec. 89), but you read other stories, about how he tormented the families even from Prison, and I wonder. But is isn't for me to know the state of his soul. As a Catholic I am to pray for such as he that he not insist on Final Impenitence.Christians are called for the redemption of all, so I will pray for him, that he makes his peace with God, and thus be redeemed and spared from "the fireside seat" (As The Toronto Sun, puts it). 

Am I sad that he is dying? No, I am sad for the 11 (of which we know) who died before him, at his hand.  But nor am I rejoicing.  I am numb at his dying.  I am bound to pray for him, so I will.  I will never know if he truly submits to God. That will be between Mr. Olsen  and God.  Mine is not to know if or why, mine is to pray when death is nigh.

Praying for his soul, is a Christian duty. 
So is forgiving him.  Forgiveness, aye even, no especially, for him, is Christ's mandate.

Christians are called to forgive. He said that he asked for forgiveness, and God forgave him.  If true, then I know heaven greatly rejoiced that day.  But down here on earth: forgiveness is more difficult.  My forgiveness means nothing.  Infact I don't think I can forgive him. None of his victims were known to me, none was my friend, none was my sibling, none was my child. He never destroyed my family.  He has done nothing to ME for which I need to forgive him. Those who are called to forgive him are his victims and their families.
Now for those who will undoubtedly ask: Could you , would you forgive him if it was your child, sibling, friend that Olsen killed?  The only answer I can give is "I don't know, but I would pray that I could." 

The victims cannot let us know when or if they have forgiven him.  And as for the families, I am loathe to tell them that they need to forgive him, but that is exactly what I am going to do
Some victims' family members have said that his death brings no closure. Inadvertantly these family members have touched on something very important.  Olsen's death will not heal their wounds. In order for them to heal they will need to do the impossible. They will need to forgive Olsen.  As I have stated elsewhere on this blog: forgiving someone is NOT a FEELING, it is not CONDONING, it is not FORGETTING. 

Forgiving is, oversimplified, releasing the grudge, banishing the hatred.  Forgiveness is CLOSURE.

Another story here:

Tuesday, September 20, 2011

Name Mary's Mother.

and Other Tests of a Refugee's Claim,

"The task of separating the devout from the fraudsters among those claiming refugee status in Canada for religious persecution cannot be divined by peppering someone with "trivia" questions, the Federal Court has ruled.

The judicial chastising of the way an Immigration and Refugee Board adjudicator tried to ferret out bogus refugees stems from the case of a man who fled China saying he fears persecution for being a Roman Catholic. He was refused because of his answers to questions about Catholic tradition.

The Federal Court of Canada expressed dismay at the level of knowledge expected from the recent convert, who knew Mary was the mother of Jesus but didn't know Jesus' grandmother's name; and who knew Jesus was baptized by John but didn't know John's mother's name.

(The answers are Anne and Elizabeth, respectively.)

"He had little knowledge of the Bible's characters," Rose Andrachuk, an IRB adjudicator who previously was chairwoman of the Toronto Catholic District School Board, concluded following the quiz she gave Mao Qin Wang, prior to the court's intervention.

Mr. Wang, 26, says he turned to religion after his father was seriously injured in an accident and a friendly Catholic said he was praying for him. When his father improved, he started attending his friend's underground church in 2007, he says.

When he was a lookout at an illegal service in 2008, Chinese police raided the gathering, he told Canada's immigration officials. He fled, but the next day police went looking for him, accusing him of engaging in illegal religious activities, he says.

He came to Canada in 2008 after paying a smuggler $30,000, settled in Toronto and filed for refugee protection, claiming he fears arrest, jail and maltreatment because of his religious beliefs if returned to China.

At his hearing before the refugee board, Mr. Wang was asked several questions about Catholic liturgy and history, through a translator.

Ms. Andrachuk was dissatisfied with his answers.

"The claimant was asked whether the consecrated wafer or the bread represents the body of Jesus or whether it is the body of Jesus. The claimant responded that it represented the body of Jesus, which is incorrect," she wrote in her IRB decision.

She continued: "The claimant was asked to tell the panel what happens at Mass from the beginning to end. The claimant listed introductory rites, liturgy of the Word, liturgy of Eucharist and conclusion rites, which is correct. The claimant was asked to explain introductory rites. He replied that it is sprinkling of water and priest's blessing. Neither are essential parts of introductory rites."

He knew Mary was Jesus' mother and that John baptized him but not the names of Mary and John's mothers; correctly answered questions about the rosary and the seven sacraments; named books of the Old Testament but was uncertain what they were about; failed to note that 2009 was dedicated to St. Paul by the Catholic Church, and gave other answers that fell short of Ms. Andrachuk's expectations.

"I find, on a balance of probabilities, that the claimant is not and never was a genuine practising Roman Catholic," she wrote. "I find that the claimant's level of knowledge of the Catholic faith is not commensurate with someone who has been a Roman Catholic for three years."

The case was appealed to the Federal Court of Canada, where Justice Michel Beaudry overturned the decision, declaring Mr. Wang was held to "an unreasonably high standard of religious knowledge.

"The board erroneously determined the applicant's knowledge of the Catholic faith by way of 'trivia,'

" Judge Beaudry wrote, adding Ms. Andrachuk wrongly expected Mr. Wang to know as much about the Catholic faith and tradition as she did.

Mr. Wang will now have another hearing before a different IRB adjudicator.

Shelley Levine, Mr. Wang's Toronto lawyer, said the arcane test would exclude many lifelong Catholics in Canada, let alone a recent convert from an underground church in China, where the communist government restricts religious practice.

"What they really ought to be determining is an issue of faith rather than an issue of knowledge. There are some people who sit in the front row of church every Sunday all their lives but probably couldn't tell you very much about where to find things in the Bible," Mr. Levine said.
"The questions got so detailed that, really, only someone in the business of studying the religion may be familiar with them."

He said a better approach to determining genuine faith would be to ask more abstract questions, like: Tell me how you lead your life on a daily basis as a Roman Catholic?

"It is never an easy task, I concede that," Mr. Levine said.

The IRB declined to comment on the case, but spokeswoman Anna Pape defended the board's record.
"The IRB makes approximately 56,500 decisions each year and takes pride in the fact that less than 1% [are] overturned on appeal by the Federal Court," she said.

"Refugee protection division members are highly qualified and extensively trained in the performance of their duties."

Ms. Andrachuk was appointed to the IRB in 2008, before which she worked in a legal and mediation practice and, from 1999 to 2000, chaired the Toronto Catholic District School Board."
All of the above is messed up. 

My question is this: What religion is the Judge who determined that understanding whether the Blessed Sacrament is representative of the Body of Christ or is the Body, Blood, Soul and Divinity  of Christ is "trivial" to Catholic teaching?

As for being a Catholic for three years.  I will say this, Ms Andrachuk is looking at it from the point of view of someone who went through RCIA, and was accepted as a Catholic and continued going to mass here for three years.  That's not how he was formed in the faith.

I can understand, the refugee, might get things wrong.  He was assisting at mass, most probably in someone's basement.  The priest isn't going to have time to catechize his flock. Somethings can get missed.

But I don't think a federal judge should be the one to determine, whether or not certain questions are trivia.

Wouldn't it make sense to have questionnaires developed by the various faith groups, that the IRB personelle could use to determine how much they know about there catechism?  Wouldn't it make more sense to find out where he worships here in Toronto?  Wouldn't it be even good to get a letter from his parish priest here in Toronto?

But hey, I'm just asking?

I worry about my anxiety

My "Generalized Anxiety" is starting to rear it's ugly head.

My anxiety appears to be seasonally affected.  I am way better in the summer, than the winter, except when I was pregnant and was full of the "happy hormones" of pregnancy or the "happy hormones" of nursing.

 My anxiety always gets worse when the nights get longer.

It appears I have taken a very circuitous route to ask for prayers.  I need to get back on my meds, but I need to COMPLETELY wean Frodo, before I do.


Heard on Breakfast TV.

Guys who like Ferrari s

Price tag: Starts at  $350 000.00

 are nothing like the guys who like Bugatti s

Price tag: starts at $2 000 000.00

 heh heh heh

Monday, September 19, 2011

The Pope's Personal Secretary

I can clearly see why the Italians have taken to calling him Bel Giorgio. and why the English (speaking) call him Gorgeous George.

Note: I am married, not blind

Click on Image to take you to voting and source

Image designed by Natalie Dee 

Arwen serves me up

Setting the scene :  Puff is folding laundry in the kitchen.  Frodo is having snack in his high chair which is also in the kitchen. Frodo spies book on the floor, leans over as far as he can, strains against the restraints and the tray, reaching for the book. (It's actually quite comical). Arwen walks by, on her way to go play outside,  without missing a strep, bends down, picks up book, and drops it on Frodo's tray, continues on to the door. Frodo eeks with delight. 

Puff:  Thank you Arwen, that was a very kind thing you did for Frodo.

Arwen:(stops and turns around to me, confused): Well I just didn't want him to hurt himself.

Puff: I know (confused at the defensive answer) that's why I thanked you........(Something occurred to me). Hey, hold up, do my "Thank you's" sound sarcastic?

Arwen: Well not all of them.

Yuup, I've been served.

Saturday, September 17, 2011

Because I Said So

It startles when I use that argument with my kids.

Unlike other parents, I never said, as a kid, "I'm never going to say that to my kids."  In fact, when I was a kid, I looked forward to having kids so I could win disagreements with the shere authority of "I said so" rather than the well reasoned hard debated argument.

What actually bakes my noodle is how often I don't use it, that when I do use it, I am very aware of it.

Don't get me wrong, my kids do try to argue their way of out chores or this or that, and they often ask, "Why?"  Usually, I naturally give them the reason behind it:
"You are part of this family. We help each other out"
" It is important for grammy, or nonna, or dad, your sibling or somebody."
" Because I am stirring my coffee with a knife." etc 

And that usually is enough. 

That is why when I have reached the "Cuz I said so" it totally amazes me.

Go figure.

Thursday, September 15, 2011

Certain Libel Rules Don't Apply to the Blogosphere

Before I present the story from the Toronto Star allow me to explain something that bugs me about charges of defamation on the blogs.
If you are going to charge someone with defamation please note:
Slander is SPOKEN, Libel is WRITTEN.
Also, defamation (either Slander or Libel) is attacking someone's character.
Attacking someone's argument or challenging his/her argument is not an attack of character. It is debate. Having said all that here is the article:
An Ontario Superior court judge’s dismissal of a blogger’s defamation suit against another blogger who called him a Taliban supporter could help establish new ground rules for online debate.

The decision by Justice Peter Annis distinguishes comments made in the context of the blogosphere — a sometimes vicious and unruly place — as different from defamatory statements made in other forms of publication.

Ottawa blogger John Baglow, a.k.a. Dr. Dawg, told the Toronto Star he will appeal the decision, which dismissed the lawsuit he filed against Roger Smith, a Burnaby, B.C. blogger who called Baglow “one of the Taliban’s more vocal supporters” in an Aug. 2010 online comment.

The lawsuit also targeted Kingston’s Mark and Connie Fournier, the operators of the chat site Free Dominion, where the comment was posted. The site calls itself “the voice of principled conservatism.”

“The effect of this ruling is to suspend the laws of defamation that apply to every other medium and make a ‘Wild West saloon’ out of the blogosphere,” Baglow said.

Smith wrote the comment during a debate that took place over several blogs about the legality of Canadian Omar Khadr’s trial at the American military prison in Guantanamo Bay, Cuba. Baglow said he opposes the war in Afghanistan, but is a proud Canadian and has criticized the Taliban as a dangerous regime.

In the judgment, Annis said Smith’s comment was clearly a statement of opinion and consistent with other language in the ongoing debate. Annis also said that instead of responding to the comment, which Baglow could have, he assumed another online identity and discussed legal action.

“A statement is not derogatory when made in a context that provides an opportunity to challenge the comment and the rules of the debate anticipate a rejoinder,” Annis wrote.
Annis also cited the example of conservative bloggers’ frequent nickname for former NDP Leader Jack Layton, “Taliban Jack.”

“No reasonably informed Canadian would conclude that Mr. Layton was defamed by being called Taliban Jack, understanding that this was simply a catchy label attached to him by conservatives to showcase what they consider the weakness of the liberal argument in this political debate,” Annis said.

Toronto libel lawyer Brian Rogers said the decision is consistent with others that govern online commentary, and “shows an understanding of the blogosphere that not all judges have managed to capture.”

“It does certainly send a message that libel suits aren’t going to be a mechanism for holding this method of discourse in check,” he said.

“The forum and the context have to be viewed as an important part in assessing whether something injures someone’s reputation.”

Baglow acknowledges the blogosphere can be a harsh place, but argues the same rules should apply to blogs as they do to newspapers.

“The judge talked about the blogosphere as though it were a conversation, but . . . here it’s published and it stays up forever. That’s not like a conversation,” he said. “There’s always the danger that unless you challenge this sort of thing, people will take it at face value.”

Because of John of the Cross

I now find it difficult to vent my spleen and let out a good soul exercising rant.

To understand the above statement, I direct you to the post below.

Monday, September 12, 2011

On Spiritual Anger

Among spiritual persons there are also those who fall into ... spiritual anger. Through a certain indiscreet zeal they become angry over the sins of others, they reprove these others, and sometimes even feel the impulse to do so angrily, which in fact they occasionally do, setting themselves up as lords of virtue. All such conduct is contrary to spiritual meekness. - St. John of the Cross, Dark Night, Chapter 5:2

I found this thanks to Terry at Abbey-Roads, and I am pondering it's meaning.  What I thought of when I first read it is completely different to what I thought 2 seconds later. 

Any reader of that passage will find it easy to see the reference to others, but what will really knock you for a loop, is that split second when the reader sees himself in the passage.

It just goes to show you that:
Just when I think I am righteous, God finds a way to slap me upside the head.

Sunday, September 11, 2011

Amber Alert: Kienan Hebert from Sparwood, Bristish Colombia


Early this Sunday morning Kienan Hebert was apparently returned to the family home, which was empty at the time, since the family was staying with friends.  Kienan was returned safe and sound and alive. On Saturday the Family had made an appeal directly to the suspected abductor, Randall Hopley.  Mr Hopley is still being sought by police, and has not been located.

Police are also searching for Randall Hopley a convicted Sex Offender.
Although Police admit Hopley has no known connection to the boy, they do want to speak to him.

"The RCMP said Hopley has no known connection to the boy, who vanished sometime Tuesday night or Wednesday morning, but they want to speak with him. Hopley is believed to be driving a brown 1987 Toyota Camry with the licence plate 098RAL." Source

Thursday, September 8, 2011

Third Typical Edition GIRM 2002: Chapter 4: 1. B) Mass With Deacon

LatinItalianMy English Translation
B) De Missa cum diaconoB) Messa con il diaconoB) Mass the deacon
171. Quando celebrationi eucharisticae interest, diaconus, sacris vestibus indutus, suo ministerio fungatur. Ipse enim:
a. sacerdoti assistit et ad eius latus procedit;
b. ad altare, sive ad calicem sive ad librum ministrat;
c. Evangelium proclamat et potest, de mandato sacerdotis celebrantis, homiliam habere (cf. n. 66);
d. populum fidelem per opportunas monitiones dirigit et intentiones orationis universalis enuntiat;
e. sacerdotem celebrantem adiuvat in distribuenda Communione, et vasa sacra purificat et componit;
f. officia aliorum ministrorum, pro necessitate, ipse adimplet si nullus eorum adsit.
171. Il diacono, quando è presente alla celebrazione eucaristica, rivestito delle sacre vesti, eserciti il suo ministero. Egli infatti:
a) sta accanto al sacerdote e lo aiuta;
b) all’altare, svolge il suo servizio al calice e al libro;
c) proclama il Vangelo e può, per incarico del sacerdote celebrante, tenere l’omelia (Cf. n. 66);
d) guida il popolo dei fedeli con opportune monizioni ed enuncia le intenzioni della preghiera universale;
e) aiuta il sacerdote celebrante nella distribuzione della Comunione, purifica e ripone i vasi sacri;
f) compie lui stesso gli uffici degli altri ministri, secondo la necessità, quando nessuno di essi è presente.
171. The deacon, when present in the Eucharistic celebration and wearing sacred vestments is to exercise his ministry. In fact, he:
a) stays next to the priest and help him;
b) at the altar, he extends his service to the chalice and the Book;
c) proclaims the Gospel and, at the command of the priest celebrant, may preach the homily (cf. n. 66);
d) guides the faithful by appropriate introductions and enunicates the intentions of the Universal Prayer;
e) assists the priest celebrant in distributing Communion, and purifies and arranges the sacred vessels;
f) he performs the duties of other ministers, as needed, when none is present.
Ritus initiales Riti di introduzione Introductory Rites
172. Evangeliarium parum elevatum deferens, diaconus sacerdotem accedentem ad altare praecedit, secus ad eius latus incedit.172.Il diacono precede il sacerdote nella processione verso l’altare portando l’Evangeliario un po’ elevato; altrimenti incede al suo fianco.172. The deacon precedes the priest as he approaches the altar, bringing the Gospels slightly elevated or else walks at his side.
173. Cum ad altare pervenerit, si Evangeliarium defert, omissa reverentia, ad altare accedit. Deinde Evangeliario super altare deposito, simul cum sacerdote altare osculo veneratur.

Si vero Evangeliarium non defert, profundam facit altari inclinationem more solito cum sacerdote, et cum ipso altare osculo veneratur.

Demum si adhibetur incensum, sacerdoti assistit ad incensum imponendum et ad crucem et altare thurificandum.

173. Il diacono, se porta l’Evangeliario, quando è giunto all’altare, vi si accosta, omettendo la reverenza. Quindi, deposto l’Evangeliario sull’altare, insieme con il sacerdote venera l’altare con il bacio.

Se invece non porta l’Evangeliario, fa con il sacerdote nel modo consueto un profondo inchino all’altare e con lui lo venera con il bacio.

Infine, se si usa l’incenso, assiste il sacerdote nell’infusione dell’incenso nel turibolo e nella incensazione della croce e dell’altare.
173. The deacon, if he brings the Gospels, when he reaches the altar, he approaches omitting the reverence. Then when he has deposed the Gospels on the altar, he venerates the altar, with the priest, with a kiss.

If, however, he does not bring the Book of the Gospels, he venerates the altar, with the Priest: with the same deep bow and a kiss.

Finally, if incense is used, he assists the priest with the infusion of the incense in the thurible, and with incensing the cross and the altar.
174. Altari incensato, sedem una cum sacerdote petit, ibique ad latus sacerdotis consistit eique pro necessitate ministrat.174. Incensato l’altare, insieme con il sacerdote si reca alla sede; qui rimane accanto al sacerdote, prestandogli servizio secondo le necessità.174. The altar incensed, he, with the priest, goes to his seat: and remains there, beside the priest, lending assistance as is necessary.
Liturgia verbiLiturgia della Parola Liturgy of the Word
175. Dum Allelúia vel alter cantus profertur, si adhibetur incensum, ad impositionem thuris sacerdoti ministrat, deinde, ante sacerdotem profunde inclinatus, benedictionem petit, submissa voce dicens: Iube, domne, benedícere. Sacerdos eum benedicit, dicens: Dóminus sit in corde tuo. Diaconus signat se signo crucis et respondet: Amen. Deinde Evangeliarium, quod laudabiliter super altare collocatum est, facta altari inclinatione, sumit et ad ambonem pergit librum parum elevatum deferens, praecedentibus thuriferario cum thuribulo fumigante atque ministris cum cereis accensis. Ibi populum salutat dicens, manibus iunctis, Dóminus vobiscum, dein ad verba Léctio sancti Evangélii, pollice signat librum et postea seipsum in fronte, ore et pectore, librum incensat et proclamat Evangelium. Quo finito, acclamat: Verbum Domini, omnibus respondentibus: Laus tibi, Christe. Deinde librum osculo veneratur, secreto dicens: Per evangélica dicta, et ad sacerdotem redit. Quando diaconus Episcopo ministrat, librum ei defert osculandum vel ipse osculatur, secreto dicens: Per evangélica dicta. In celebrationibus sollemnioribus Episcopus, pro opportunitate, benedictionem cum Evangeliario populo impertit. Evangeliarium demum ad abacum vel aliud locum aptum et dignum deferri potest. 175. Mentre si canta l’Alleluia o un altro canto, se si usa il turibolo, aiuta il sacerdote nell’infusione dell’incenso, quindi, inchinandosi profondamente dinanzi al sacerdote, chiede la benedizione dicendo a bassa voce: Benedicimi, o padre. Il sacerdote lo benedice con la formula: Il Signore sia nel tuo cuore. Il diacono si segna con il segno di croce e risponde: Amen. Poi, fatta la debita riverenza all’altare, prende l’Evangeliario che vi è stato collocato sopra e va all’ambone, portando il libro un po’ elevato; lo precedono il turiferario con il turibolo fumigante e i ministri con i ceri accesi. Qui saluta il popolo dicendo, a mani giunte, Il Signore sia con voi, quindi, alle parole Dal Vangelo secondo N., con il pollice segna il libro e poi se stesso sulla fronte, sulla bocca e sul petto, incensa il libro e proclama il Vangelo. Terminata la lettura, acclama: Parola del Signore; tutti rispondono: Lode a te, o Cristo. Quindi venera il libro con il bacio, dicendo sottovoce: La parola del Vangelo, e ritorna presso il sacerdote. Quando il diacono serve il Vescovo, gli porta il libro da baciare o lui stesso lo bacia, dicendo sottovoce: La parola del Vangelo. Nelle celebrazioni più solenni il Vescovo, secondo l’opportunità, imparte al popolo la benedizione con l’Evangeliario. L’Evangeliario infine può essere portato alla credenza o in altro luogo adatto e degno. 175. While the Alleluia or other chant is sung, if the censer is to be used, he (the Deacon) assists the Priest with the incense infusion, then, bowing low before the priest and asks for the blessing, saying in a low voice: Bless me, father. The priest blesses him with the formula: The Lord be in your heart. The deacon makes the sign of the cross and responds: Amen. Then, with due reverence to the altar, takes the Evangelarium, which was placed on top and goes to the ambo, carrying the book a little 'elevated’. He is preceded by the thurifer with the thurible fuming and ministers with lighted candles. Here he greets the people, with hands together, with the words: The Lord be with you, then at the the words “from the Gospel according to N.,” He signs the book, and then himself on the forehead, mouth and chest with a cross, using his thumb, he then incenses the book and proclaims the Gospel. After the reading, he acclaims: Word of the Lord, all respond: Praise to you, Christ, then he venerates the book with a kiss, saying quietly: The words of the Gospe…, and returns to the priest. When the deacon is assisting the Bishop, he carries the book to be kissed or he himself kisses the book, saying quietly The words of the Gospel... In more solemn celebrations the Bishop, as appropriate, imparts blessing to the people with the Evangelarium. The Gospels can finally be brought to the credence table or to another appropriate and dignified place.
176. Si alius quoque idoneus lector absit, diaconus etiam alias lectiones proferat. 176. Se manca un altro lettore idoneo, il diacono proclami anche le altre letture.176. If there is no other suitable lector, deacon should proclaim the other readings.
177. Intentiones orationis fidelium, post introductionem sacerdotis, ipse diaconus de more ex ambone profert.177. Alla preghiera dei fedeli, dopo l’introduzione del sacerdote, il diacono propone le varie intenzioni, stando abitualmente all’ambone.177. At the Prayer of the Faithful, after the introduction of the priest, the deacon announces the intentions, usually standing at the lectern.
Liturgia eucharisticaLiturgia eucaristica Liturgy of the Eucharist
178. Oratione universali absoluta, sacerdote ad sedem remanente, diaconus altare praeparat, acolytho adiuvante; ipsius tamen est sacrorum vasorum curam gerere. Assistit etiam sacerdoti ad dona populi recipienda. Tradit deinde sacerdoti patenam cum pane consecrando; infundit vinum et parum aquae in calicem, dicens secreto: Per huius aquae, et postea calicem sacerdoti praesentat. Hanc praeparationem calicis, ad abacum peragere potest. Si incensum adhibetur, in thurificandis oblatis, cruce et altari sacerdoti ministrat, et postea ipse, vel acolythus, sacerdotem et populum incensat.178. Terminata la preghiera universale, mentre il sacerdote rimane alla sede, il diacono prepara l’altare con l’aiuto dell’accolito; spetta a lui la cura dei vasi sacri. Sta accanto al sacerdote e lo aiuta nel ricevere i doni del popolo. Presenta al sacerdote la patena con il pane da consacrare; versa il vino e un po’ d’acqua nel calice, dicendo sottovoce: L’acqua unita al vino, e lo presenta poi al sacerdote. Questa preparazione del calice, la può fare alla credenza. Se si usa l’incenso, assiste il sacerdote nell’incensazione delle offerte della croce e dell’altare, poi lui stesso, o l’accolito incensa il sacerdote e il popolo.178. After the Prayer, while the priest remains at the chair, the deacon prepares the altar, assisted by acolyte; the care of the sacred vessels is his duty. He stays next to the priest and helps him to receive the gifts from the people. He presents to the priest the paten with the bread to be consecrated; he pours wine and a bit of water in the chalice, saying quietly: The water and wine… and then presents it to the priest. This preparation of the chalice may be done at the side table. If incense is used, he assists the priest during the incensation of the offerings, of the cross and the altar. Afterwards either he or an acolyte incenses the priest and the people.
179. Durante Prece eucharistica, diaconus stat prope sacerdotem, aliquanto tamen post ipsum, ut, quando opus sit, ad calicem vel ad missale ministret. Inde ab epiclesi usque ad ostensionem calicis diaconus de more genuflexus manet. Si adsunt plures diaconi, unus ex eis ad consecrationem immittere potest incensum in thuribulum atque ad ostensionem hostiae et calicis incensare. 179. Durante la Preghiera eucaristica, il diacono sta accanto al sacerdote, ma un po’ indietro, per attendere, quando occorre, al calice e al Messale. Quindi dall’epiclesi fino all’ostensione del calice il diacono abitualmente sta in ginocchio. Se sono presenti più diaconi, uno di essi, al momento della consacrazione, può mettere l’incenso nel turibolo e incensare durante l’ostensione dell’ostia e del calice. 179. During the Eucharistic Prayer, the deacon stands next to the priest, but a little back, to attend, when necessary, the chalice or the Missal. So from the epiclesis to the elevation of the chalice, the deacon normally remains kneeling. If you have several deacons, one of them, at the time of consecration, can put the incense in the censer and incense the host and the chalice when they are elevated.
180. Ad doxologiam finalem Precis eucharisticae, stans ad latus sacerdotis, calicem elevatum tenet, dum sacerdos patenam cum hostia elevat, usquedum populus Amen acclamaverit.180. Alla dossologia finale della Preghiera eucaristica, stando accanto al sacerdote, tiene sollevato il calice, mentre il sacerdote eleva la patena con l’ostia, finché il popolo non abbia acclamato l’Amen.180. At the final doxology of the Eucharistic Prayer, he stands next to the priest, holding the chalice elevated while the priest elevates the paten with the host, until the people have responded with the acclamation, Amen.
181. Postquam sacerdos dixit orationem ad pacem et: Pax Dómini sit semper vobíscum, et populus respondet: Et cum spíritu tuo, diaconus, pro opportunitate, invitationem facit ad pacem, dicens, manibus iunctis et versus ad populum: Offérte vobis pacem. Ipse vero pacem a sacerdote recipit, aliisque ministris sibi propioribus potest offerre.181. Dopo che il sacerdote ha detto la preghiera per la pace e rivolto l’augurio: La pace del Signore sia sempre con voi, al quale il popolo risponde: E con il tuo spirito, il diacono, secondo l’opportunità, invita a darsi scambievolmente la pace, dicendo, a mani giunte e rivolto verso il popolo: Scambiatevi il dono della pace. Riceve dal sacerdote la pace, e la può dare agli altri ministri a lui più vicini.181. After the priest has said the Prayer for Peace and the Greeting: The Lord's peace be with you always… to which the people answer: And with your spirit, the deacon, as appropriate, invites all to exchange the sign of peace with one another, saying , with hands joined and facing the people: Offer each other the gift of peace. He receives the sign of peace from the priest and may offer it to those other ministers closest to him.
182. Communione a sacerdote facta, diaconus Communionem sub utraque specie ab ipso sacerdote accipit, et sacerdotem deinde adiuvat in Communione populo distribuenda. Quod si Communio sub utraque specie fit, ipse calicem sumentibus ministrat, et distributione peracta, statim totum Christi Sanguinem qui remansit ad altare reverenter consumit, adiuvantibus, si casus fert, aliis diaconis et presbyteris.182. Dopo che il sacerdote si è comunicato, il diacono riceve la Comunione sotto le due specie dallo stesso sacerdote, quindi aiuta il sacerdote a distribuire la Comunione al popolo. Se la Comunione viene distribuita sotto le due specie, porge il calice a quanti si comunicano; poi, terminata la distribuzione, all’altare devotamente consuma subito il Sangue di Cristo che è rimasto, con l’aiuto, se il caso lo richiede, degli altri diaconi e presbiteri.182. After the priest's communion, the deacon receives Communion under both kinds from the priest himself and then assists the priest in distributing Communion to the people. If Communion is given under both kinds, he hands the chalice to the communicants, and then, at the end of the distribution, returns to the altar and he immediately and reverently consumes the remaining the Blood od Christ, with the help, if the case so requires, of the other deacons and priests.
183. Distributione Communionis expleta, diaconus cum sacerdote ad altare revertitur, colligit fragmenta, si quae sint, deinde portat calicem et alia vasa sacra ad abacum, ibique ea purificat et de more componit, dum sacerdos ad sedem redit. Licet tamen vasa purificanda, opportune cooperta, in abaco super corporale relinquere eaque statim post Missam, populo dimisso, purificare. 183. Terminata la distribuzione della Comunione, il diacono ritorna all’altare con il sacerdote, raccoglie i frammenti, se ve ne fossero, quindi porta alla credenza il calice e gli altri vasi sacri, dove li purifica e riordina, come di norma, mentre il sacerdote ritorna alla sede. I vasi sacri da purificare si possono anche lasciare opportunamente ricoperti alla credenza, sopra il corporale; la purificazione si compia subito dopo la Messa, una volta congedato il popolo.183. After the distribution of Communion, the deacon returns to the altar with the priest and collects the fragments, if any, and then carries the chalice and other vessels to the credence (side), where he purifies them and arranges them in the usual way while the priest returns to the chair. The vessels to be purified may also be left, suitably covered, on the credence (side) table, on a corporeal: The purification is to be performed immediately after Mass, once the people have been dismissed.
Ritus conclusionisRiti di conclusioneConcluding Rites
184. Dicta oratione post Communionem, diaconus facit breves annuntiationes populo, quae forte faciendae sunt, nisi ipse sacerdos malit eas facere.184. Detta l’orazione dopo la Comunione, il diacono dà al popolo brevi comunicazioni, a meno che il sacerdote preferisca darle personalmente.184. The prayer after communion having been recited, the deacon makes brief announcements to the people, unless the priest prefers to do this himself.
185. Si adhibetur formula benedictionis sollemnis vel oratio super populum, diaconus dicit: Inclináte vos ad benedíctionem. Data benedictione a sacerdote, diaconus populum dimittit dicens, manibus iunctis, ad populum versus: Ite, missa est.185. Se si usa l’orazione sul popolo o la formula della benedizione solenne, il diacono dice: Inchinatevi per la benedizione. Dopo la benedizione del sacerdote, il diacono congeda il popolo dicendo, a mani giunte e rivolto verso il popolo: La Messa è finita andate in pace. Tutti rispondono: Rendiamo grazie a Dio.185. If the “Prayer over the People” or the formula for the Solemn Blessing is used, the deacon says: Bow down for the blessing. After the blessing by the priest, the deacon dismisses the people, saying, with hands joined and facing the people: The Mass is ended, go in peace. All respond: Thanks be to God
186. Deinde, una cum sacerdote, altare osculo veneratur, et, facta profunda inclinatione, simili modo quo processerat, recedit.186. Quindi, insieme con il sacerdote, venera l’altare con il bacio e, fatto un profondo inchino, ritorna allo stesso modo come era venuto.186. Then, he (the deacon), with the priest, venerates the altar with a kiss, makes a profound bow, and departs the same way as he came.

Back To School Prayer for Students

Father of all mercies
We ask that you would bless
the youngest and littlest of learners,
the most helpless and powerless of persons,
with Your infinite and loving mercy,
granting them the strength to learn, concentrate,
and act appropriately towards their teachers and fellow students.
We also ask that You would watch over them,
at home and at school
and grant them proper direction so that they may learn
of Your wonderful virtues.
We ask this in the name of Your Son, Jesus Christ. Amen

~ by David Bennett

I assume the above prayer could be adapted if the prayer is offered not for the youngest and littlest of learners, but for the elder and bigger of learners as well as the eldest and the biggest of learners, depending on whether the learner is in Primary, Elementary, Secondary or Post Secondary or even Post Graduate Students.

And any student who finds any or all subjects difficult will be most helpless and powerless in those subjects so, all in all, its a good prayer for all students.

Indulgenced Prayer for Students
Under thy patronage, dear Mother, and calling on the mystery of thine Immaculate Conception, I desire to pursue my studies and my literary labors: I hereby solemnly declare that I am giving myself to these studies chiefly to the following end: that I may the better contribute to the glory of God and to the promotion of thy veneration among men. I pray thee, therefore, most loving Mother, who art the Seat of Wisdom, to bless my labors in thy loving-kindness. Moreover I promise with true affection and a willing spirit, as it is right that I should do, to ascribe all the good that shall come to me therefrom, wholly to thine intercession for me in God's holy presence. Amen.
An indulgence of 300 days once a day

Although it isn't mentioned I will again assume that the indulgence is granted under the normal circumstances.

Prayer for Teachers
O Lord,
Grant me your strength, so I will have courage in every situation;
Grant me your love, so I will never give up on anybody;
Grant me your wisdom, so I will show others the path to success;
Grant me your mercy, so I will forgive those who have hurt me;
Grant me your peace, so I will find the best in everybody;
Grant me your hope, so I will never give up;
Grant me your joy, so I will be thankful for all my blessings;
And Grant me your grace, so you will always be at my side. Amen

Tuesday, September 6, 2011

Frodo, the little ..... tyke

Is sleeping so soundly.

Last night, or rather, early this morning (read 2:30 a.m.) I am awaken by a screeching, crying, screaming racket. I soon realized Bear was pacing back and forth in the upstairs hall trying to calm down Frodo.

When he was younger, his waking at 2:30 in the ante meridian usually was handled by me, or rather my mammary gland popped into his mouth. This pretty much stopped when Frodo started sleeping steadily through the night, around 6 months. By 9 months I could, on the rare occasions that he did wake up, pat him back to sleep within 300 heart-beat rhythm pats. Bear was pretty much oblivious to the night time routine. In all fairness, how would he have known?

About 6 weeks ago Frodo woke up in the middle of the night and I didn't hear him, Bear did. Bear picks him up and hands him to me. I take him (Frodo) and pat him (Frodo) down and off they both go back to sleep. In the morning I tell Bear, that I don't nurse him anymore in the middle of the night because he doesn't need it any more. He needs to learn to go to sleep again without nursing. If he nurses when he wakes up at night, he'll start waking up to nurse. This circuitous route brings us to last night.

Bear knowing that I don't nurse him at night any more, knowing that school starts this morning, was pacing trying to get him back to sleep. It obviously wasn't working. I get up to help. I take him. Frodo is miserable. Just miserable. Will not be consoled. Even trying to nurse him doesn't work, as much as I don't want to feed him at night, I offer a bottle of milk - mostly refused.

I pray, Dear God, whatever it is let it pass, please.

Finally he suddenly settles. I put him to bed, pat him down. He's asleep in by pat 360. (Yes, I count) I go back to bed.

Quietly thanking God.

I barely settle down...
and Frodo starts again. (Okay, so the thanks is premature)

I take Bear Spawn downstairs, I try everything in my arsenal (Rocking, singing, swaying, walking, patting, bottle, nursing). Including praying again, and again and again...... He is starting to calm down, the crying is softer. He stops crying for a few seconds. Then disaster -- I have to answer nature's call. Oh crap (No pun intended)

Okay, turn on the lights and I take him to the bathroom with me. I stand him on the floor while I sit. He spies the toilet paper roll and starts spinning the roll, first one way then the other and back again. He is having a grand old time. I watch him totally amazed, gone is the screaming Bear Spawn. I take him into the living room and turn on the  TV and tune it to Treehouse. Wonderpets has him in stitches. I put him in the play pen and he watches the pets from there. I'm sitting on the couch watching a chick, a turtle and a hamster ask a swordfish to cut the nets entrapping a dolphin. Oh God what is my life coming too? I'm thanking God for Wonderpets!.

Again the thanks are premature.
Then Bear Spawn starts screaming and anguishing again. His face is red. Yup, he's answering nature's call. I change his diaper. That's when I realize what it may have been: he was constipated. I change him I settle him down in the play pen again, and go take care of the diaper. When I get back (5 min. max) the little bugger is asleep in the playpen. I settle on the couch, and try to sleep. I thank God, apparently prematurely again, because  Hell Spawn is screaming.

Again I try every thing nothing works, I touch his stomach again, it isn't hard, hasn't been all night. I am at my wit's end. Oh God please! 

Then he gets the hiccoughs. Then he burps. Then he falls asleep.

It is now 6 a.m. and Bear is down starting on the school lunches. The girls come down. I tell Bear that I will take Arwen to school, and I'll certainly be back long before he had to leave for work.

"Honey, I went back to sleep, so I could handle the morning while you got some sleep. "

"I know, and thanks, but I need to get away from him."

I shower, change etc etc. Grab a coffee-  like that will do any good.( It's decaf - why it's decaf is another story)

During the entire morning bustle of the first day back at school, in a playpen, in the middle of the living room, Spawn slept.

Well, actually he woke up once, smiled and laughed at his sisters, and then flopped back to sleep. I left with Arwen and Galadriel. I saw Arwen confirmed in her class. Would have visited my mom, but opted to head home. Frodo was awake, happy, eating breakfast.

"When did he wake?"
"About 8:30"
"How was he when he woke?"

" He was fine, great. It's like last night never happened." quoth Bear.

Yup, last night never happened, it was all a figment of my imagination

"Thank God." Quoth I

Friday, September 2, 2011

The Six Things that the Lord Detests

"These six things doth the LORD hate: yea, seven are an abomination unto him: A proud look, a lying tongue, and hands that shed innocent blood, An heart that deviseth wicked imaginations, feet that be swift in running to mischief, A false witness that speaketh lies, and he that soweth discord among brethren." —Proverbs 6:16-19

Every part of the creation that is man, can commit sin so detestable to Him, and yet He is willing to forgive us in our entirety. Christ did say it is better to enter heaven without an hand or an eye, than lose heaven whole. I thank God that he forgives even these most detestable to him, if only we can see it.
If it weren't true, everyone in heaven, would be blind, mute, quadruple amputee, lobotomized, heartless, tetraplegic saints.

A proud look - our eyes
lying tongues - our tongues
hands that shed innocent blood - our hands
wicked imaginations - our minds
feet swift in running into mischief - our feet
False witness who lies - our word
he that soweth discord among brethren - our actions

Though, I thought did come to me:

Sometimes I feel like we spend so much time trying to perform the act of charity of admonishing the sinner, who might be guilty of any one of the above, and yet in correcting him, we run roughshod and are guilty of committing any 4 of the rest of them.

Thursday, September 1, 2011

Just shoot me

Galadriel: Mom, you commented, "Somebody, just shoot me."
Why would you want someone to shoot you?

Puff: Because, you people are driving me insane!

Galadriel: AH, you mean we're doing our job.

Scripture to keep in mind

Six things there are, which the Lord hateth, and the seventh his soul detesteth: [17] Haughty eyes, a lying tongue, hands that shed innocent blood, [18] A heart that deviseth wicked plots, feet that are swift to run into mischief, [19]A deceitful witness that uttereth lies, and him that soweth discord among brethren. [20] My son, keep the commandments of thy father, and forsake not the law of thy mother. ***Cf:Douay-Rheims Proverbs 6: 16-20


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