Traditions and Practices

Chi Rho - is the symbol P with an X through it. It is the first two letters of the word Christ in Greek. Christ means, Messiah or Anointed one. Those who followed the risen Christ called themselves Christians. A and W - are the Greek letters Alpha and Omega, the first and last letters of the Greek alphabet. Christ is the first and last, the creator and redeemer of all mankind. The early Christians worked from the beginning to the end of their day, their lives, for Christ. The Fish - is the symbol of Christ. The Greek letters of the word fish are the acronym for "Jesus Christ, Son of God, Savior." It was the symbol that the early Christians used to show their allegiance to the Lord. It was to remind Christians that they are "another Christ" because of the waters of their baptism and that they are "the body of Christ" as shown in the multiplication of the fish and bread symbolizing in the Eucharist. Jubilaeum - on the back of the cross is the year when all things begin afresh. In 2000 AD, we begin a New Millennium, and we remember each year is "Anno Domini", the year of the Lord. The Cross - is the foundation of all the signs and symbols. The cross is the sign of our salvation in Christ.

The Advent wreath continues to grow in popularity all over the world. The simple wreath with four candles, to symbolize the weeks of Advent, visualizes the journey of preparation we all make for the coming of Jesus into the world and our hearts. One candle at a time is lit on each of the Sundays of the season. The most popular colors for the candles are three purple and one rose colored candle. The rose candle is lit on the third Sunday called Gaudette or "Rejoice" Sunday. The wreath's light grows brighter with each passing week to dispel the darkness in our lives as it calls us to grow in the light of Christ.

Use this simple prayer service to begin your Sunday evening meals.

The first week: Leader: In the name of the Father, Son, and the Holy Spirit. We lift our soul to you, 0 Lord. We look to the splendor of your evening skies to delight in the moon and stars. In the darkness we see the promise of a new dawn, a time when all shall know you and see your glory. (The first purple candle is lit.) Bless us O Lord ... (Continue with Grace before Meals)

The second week: Leader: In the name of the Father, Son, and the Holy Spirit. We light two candles this day to echo the herald's cry, "make ready the way of the Lord." Teach us, 0 God, to fill the valleys of anger with forgiveness. Help us to lower the mountains of apathy with compassion. Open our lips to sing your praise and our hearts to love others. (Two purple candles are lit.) Bless us O Lord ...

The third week: Leader: In the name of the Father, and the Son, and the Holy Spirit. What can we do to enter into this season of anticipation with a joyous heart? We can do as John the Baptist tells us. We give to those in need and we ask for only the necessities for ourselves. We also listen to St. Paul as he reminds us to rejoice in the Lord always, giving thanks and praise to God for the gift of our savior, Jesus Christ. (Two purple candles and the rose candle are lit.) Bless us O Lord ...

The fourth week: (Christmas Eve Day at Noon) Leader: In the name of the Father, the Son, and the Holy Spirit. Today Elizabeth asks Mary, "who am I that the mother of our Lord should come to me?" Perhaps today we could ask the question, "who are we that the son of our God comes to us?" What a gift God gives us! What joy and peace our God delivers us! God extends a loving embrace to all humanity through a baby in a manger. Come to us Lord Jesus! We are ready to receive you! (All of the candles are now lit.) Bless us O Lord ...

Oil is a product of great utility the symbolic signification of which harmonizes with its natural uses. It serves to sweeten, to strengthen, to render supple; and the Church employs it for these purposes in its rites. The liturgical blessing of oil is very ancient.

The Oil of the Sick In Apostolic times St. James directed the priests or ancients of the community to pray for the sick man and to anoint him with oil in the name of Jesus (James, v, 14).

Oil of Catechumens During the time of the catechumentate those who were about to become Christians received one or more anointing with holy oil.

Oil of Chrism This is used in the West immediately after baptism; both in the east and West it was used very early for the Sacrament of Confirmation.

The Wednesday after Quinquagesima Sunday, which is the first day of the Lenten fast. On this day all the faithful according to ancient custom are exhorted to approach the altar before the beginning of Mass, and there the priest, dipping his thumb into ashes previously blessed, marks the forehead -- or in case of clerics upon the place of the tonsure -- of each the sign of the cross, saying the words: "Remember man that thou art dust and unto dust thou shalt return." The ashes used in this ceremony are made by burning the remains of the palms blessed on the Palm Sunday of the previous year. In the blessing of the ashes four prayers are used, all of them ancient. The ashes are sprinkled with holy water and fumigated with incense. The celebrant himself, be he bishop or cardinal, receives, either standing or seated, the ashes from some other priest, usually the highest in dignity of those present. In earlier ages a penitential procession often followed the rite of the distribution of the ashes, but this is not now prescribed.

Q. What is the tradition around the use of the holy water upon entering and leaving a church?

A. The use of holy water is an act of purification, a prayer for protection, and an implicit renewal of one's baptismal promises.

Q. Some time ago, at our parish High Mass, the priest came down the center aisle and sprinkled the people with holy water. Is this an option only before High Mass today?

A. In the "old days," incense and holy water and chanting could only be done at a High Mass. In the revised rites, the distinction between High Mass and Low Mass has been abolished - precisely so that these beautiful options can be used at any time they would be pastorally effective. Thus, the Sprinkling Rite (Asperges or Vidi Aquam) can be used as a replacement for the Penitential Rite at any Sunday Mass. The celebrant may chant as much or as little of the Mass as he desires. Incense can be used at any Mass and need not be restricted to the equivalent of the old "High Mass." It is rather ironic that the liturgies eliminated the distinction in order to facilitate the use of the lovely symbols of water, incense, and chant, but many priests labor under the impression that the options can be employed only under the most solemn circumstances.

Q. Why does the church use holy water and what are the effects of its use for those of us who believe it combats evil?

A. In all uses of sacramentals, including holy water, we must keep straight exactly what a sacramental is in the church's tradition. A blessed medal, picture, or holy water, is simply a material item over which the church has prayed, asking God to accept the prayers of the church for those who reverently use it. In a sacramental such as holy water, therefore, the devotion, faith and charity of the person using it is augmented and supported by the prayers of the church. There is no magic-like power in the water itself. Use of holy water in the proper manner can be of great spiritual benefit. It can be a striking reminder of our baptism and of the commitment to Jesus which we made in receiving that sacrament. It can symbolize and strengthen our faith in the forgiving love of God and therefore assist us in a spirit of conversion that brings with it the forgiveness of sins. Again, all this can be strengthened and enriched immeasurably by the blessing of the church, which carries with it the assurance of the prayers of all our fellow Catholics and Christians. Properly used with these intentions, there is nothing superstitious about holy water or any other sacramental. Unfortunately some over-zealous devotees of certain sacramentais occasionally come close to stepping over the line.

Kneeling is a sign of adoration and penance, thus kneeling is recommended for daily prayers and required for that part of the Mass which effects the Eucharist prayers. During the Mass this includes from the Epiclesis (when the priest extends his hands over the gifts) to the Memorial Acclamation (e.g., Christ has died, etc.) Standing is a sign of respect, hence the position for the Gospel.

Fasting is to be observed on Ash Wednesday by all Catholics who are 18 years of age but not yet 59. Those who are bound by this may take only one full meal. Two smaller meals are permitted if necessary to maintain strength according to one’s needs, but eating solid foods between meals is not permitted. The special Paschal fast and abstinence are prescribed for Good Friday and encouraged for Holy Saturday. "The season of Lent is a preparation for the celebration of Easter. The liturgy prepares the catechumens for the celebration of the paschal mystery by the several stages of Christian initiation: it also prepares the faithful, who recall their baptism and do penance in preparation for Easter." (General Norms for the Liturgical Year, #27) By the threefold discipline of fasting, almsgiving and prayer the church keeps Lent from Ash Wednesday until the evening of Holy Thursday. All of the faithful and the catechumens should undertake serious practice of these three traditions. Failure to observe penitential days totally or a substantial number of such days must be considered serious. "(On) weekdays of Lent, we strongly recommend participation in daily Mass and self-imposed observances of fasting. In light of grave human needs which weigh on the Christian conscience in all seasons, we urge particularly during Lent, generosity to local, national and world programs of sharing of all things needed to translate our duty to penance into a means of implementing the right of the poor to their part of our abundance," (U.S. Bishops statement on penitential observances, 1966.)

The object of the Stations is to help the faithful to make in spirit, as it were, a pilgrimage to the chief scenes of Christ's sufferings and death, and this has become one of the most popular of Catholic devotions. It is carried out by passing from Station to Station, with certain prayers at each and devout meditation on the various incidents in turn. They are as follows: Christ condemned to death; The cross is laid upon him; His first fall; He meets His Blessed Mother; Simon of Cyrene is made to bear the cross; Christ's face is wiped by Veronica; His second fall; He meets the women of Jerusalem; His third fall; He is stripped of His garments; His crucifixion; His death on the cross; His body is taken down from the cross; and Laid in the tomb.

The Rosary is a certain form of prayer wherein we say fifteen decades or tens of Hail Marys with an Our Father between each ten, while at each of these fifteen decades we recall successively in pious meditation one of the mysteries of our Redemption. The origin of the name, the word rosarius means a garland or bouquet of roses, and it was not unfrequently used in a figurative sense-- e.g. as the title of a book, to denote an anthology or collection of extracts. An early legend which after traveling all over Europe penetrated even to Abyssinia connected this name with a story of Our Lady, who was seen to take rosebuds from the lips of a young monk when he was reciting Hail Marys and to weave them into a garland which she placed upon her head. A German metrical version of this story is still extant dating from the thirteenth century. The name "Our Lady's Psalter" can also be traced back to the same period. Corona or chaplet suggests the same idea as rosarium. The old English name found in Chaucer and elsewhere was a "pair of beads", in which the word bead (q.v.) originally meant prayers. That the Rosary is pre-eminently the prayer of the people adapted alike for the use of simple and learned is proved not only by the long series of papal utterances by which it has been commended to the faithful but by the daily experience of all who are familiar with it. The objection so often made against its "vain repetitions" is felt by none but those who have failed to realize how entirely the spirit of the exercise lies in the meditation upon the fundamental mysteries of our faith. To the initiated the words of the angelical salutation form only a sort of half-conscious accompaniment, a bourdon which we may liken to the "Holy, Holy, Holy" of the heavenly choirs and surely not in itself meaningless. Neither can it be necessary to urge that the freest criticism of the historical origin of the devotion, which involves no point of doctrine, is compatible with a full appreciation of the devotional treasures which this pious exercise brings within the reach of all.

The Rosary - Its' History and Development Legend has it that the Blessed Virgin gave the Rosary to St. Dominic (1170-1221), the founder of the Dominican Order. Charming legend, not so charming history. The story about St. Dominic serves this purpose: It communicates the truths that the Dominicans have been great promoters of the Rosary down through history, and that the Rosary is meant to nourish an authentic spirituality; it's not just a pious doo-dad. The Rosary as we know it today took several centuries to develop. The ultimate source of the Rosary as a prayer form is the Book of Psalms in the Bible. The Psalms have for centuries been at the heart of the Church's daily recitation of the Divine Office. The practice of praying an Our Father instead of a Psalm caught on in the early medieval period, and in his practice the Rosary began. "In order to keep count of the prayers." Toward the end of the 12th century, the first half of the Hail Mary, as we know it, began to take on an importance equal to that of the Our Father and the Creed. These were prayers that all Christians should know. Soon, to each of the 50 Our Fathers people began to add a short phrase about Jesus and Mary. Then, they substituted brief lives of Jesus and Mary that summarized the Gospel from the Annunciation to the Resurrection of Jesus and the Assumption of Mary. According to Father Jelly, in the early 15th century a Carthusian Monk, Dominic of Prussia, helped to popularize this devotion by linking 50 Hail Marys with 50 phrases about Jesus and Mary. "This is the origin of the word Rosary, since the series of 50 points of meditation was called a Rosarium (rose garden)." The rose, a symbol of joy, referred to Mary, and "Rosary" came to refer to the recitation of 50 Hail Marys.

The Fifteen Promises of Mary to those who Recite the Rosary

1. Whoever shall faithfully serve me by the recitation of the Rosary, shal receive signal graces.

2. I promise my special protection and the greatest graces to all those who shall recite the Rosary.

3. The Rosary shall be a powerful armor against hell, it will destroy vice, decrease sin, and defeat heresies.

4. It will cause virtue and good works to flourish; it will obtain for souls the abundant mercy of God; it will withdraw the hearts of men from the love of the world and its' vanities, and will lift them to the desire of eternal things. Oh, that souls would sanctify themselves by this means.

5. The soul which recommends itself to me by the recitation of the Rosary shall not perish.

6. Whoever shall recite the Rosary devoutly, applying himself to the consideration of its' sacred mysteries, shall never be conquered by misfortune. God will not chastise him in His justice, he shall not perish by an unprovided death; if he be just he shall remain in the grace of God, and become worthy of eternal life.

7. Whoever shall have a true devotion for the Rosary shall not die without the sacraments of the Church.

8. Those who are faithful to reciting the Rosary shall have during their life, and at their death the light of God, and the plenitude of His graces; at the moment of death they shall participate in the merits...of the Saints in Paradise.

9. I shall deliver from purgatory those who have been devoted to the Rosary.

10. The faithful children of the Rosary shall merit a high degree of glory in heaven.

11. You shall obtain all you ask of me by the recitation of the Rosary.

12. All those who propagate the Holy Rosary shall be aided by me in their necessities.

13. I have obtained from my Divine Son that all the advocates of the Rosary shall have for intercessors the entire celestial court during their life and at the hour of death.

14. All who recite the Rosary are my sons, and brothers of my only Son, Jesus Christ.

15. Devotion to my Rosary is a great sign of predestination.

Q. Just before the reading of the Gospel at Mass, the priest touches his head, his mouth and his breast. Then most of the people do the same. What does this mean?

A. The priest and people are making a small sign of the cross on their forehead, their lips and breast. During this action they are saying a silent prayer "May the Good News of the Lord which we are about to hear, be always in our minds, on our lips and in our hearts." Exposition of the Blessed Sacrament The Blessed Sacrament: Jesus veiled in His own great mystery of love, offered by our priests, dwelling on our altars, feeding our souls, this is the living God. The Blessed Sacrament is the triumph of the Church over the World, of the spirit over matter, of grace over nature, faith over sight. Devotion to the Blessed Sacrament is the worship of the living presence of Jesus. The Eucharist is love, nothing but love; therefore, we must perfect this love within us continually renewing its fire, that we ourselves may be enkindled by it. Love must be made strong in our hearts before we may expect to make it manifest in good works. Since we receive Incarnate Love so often, our whole life should simply be the development and unfoldment of this Love. Let us be true disciples of Jesus Christ and live by love. (Excerpts from The Blessed Sacrament. The Works & Ways of God-Fredrick William Taher, D.D.)

Some people in our Parish may not be familiar with this practice. It is spending time in the presence of our Lord Jesus in the Blessed Sacrament, exposed in a beautiful monstrance, on our altar in Church. Our Holy Father, Pope John Paul II is encouraging all parishes to do this. Everyone is welcome to come. We would especially like to encourage our young people to attend. People can come and go as they choose. Some may choose to stay for a long time, others may only have a few short minutes. Some may desire to help by committing to a regular sign-up time each week as a special ministry to our Lord. Our Lord is calling us to take a "time-out". He desires us to lay our problems and concerns at His feet. He calls us to a time of quiet reflection and resting in Him. He loves us so deeply and yearns for us to receive that love. Adoration is our personal response of loving Him in return. He wants to speak to our hearts, reassuring us that He is truly present, Body, Blood, Soul, and Divinity. He is God's precious Gift to us all.

Mary Mary, the Mother of Jesus, has been an object of veneration in the Christian Church since the apostolic age, and has been a favorite subject in art, music, and literature. Her humility and obedience to the message of God have made her an exemplar for all ages of Christians. Out of the sparse details supplied in the New Testament by the Gospels about the Maid of Galilee, Christian piety and theology have constructed a well-developed picture of Mary that fulfills the prediction ascribed to her in the Magnificat (Luke 1:48): "Henceforth all generations will call me blessed."

Mother of the Church Never in the history of Christianity has any general council spoken at such length, and with such depth about Mary as the Second Vatican Council. This is not surprising in view of the extraordinary devotion to the Blessed Virgin in our day. What the council did was to place this devotion into focus, and to spell out its' doctrinal foundation. Authentic devotion to Mary "proceeds from true faith by which we are led to know the excellence of the Mother of God, and are moved to filial love toward our Mother, and to the imitation of her virtues” (Constitution on the Church, 67-8). We are told that true devotion to Our Lady is shown in a deep love of her as our Mother, put into practice by the imitation of her virtues--especially her faith, her chastity, and charity. These are the three virtues that the modern world most desperately needs. Like Mary, we need to believe that everything which God has revealed to us will be fulfilled. Like Mary, we need to use our bodily powers to serve their divine purpose no matter what sacrifice of our own pleasure. Like Mary, we are to be always sensitive to the needs of others. Like her, we are to respond to these needs without being asked and, like her, even ask Jesus to work a miracle to benefit those whom we love. No wonder the new Catechism of the Catholic Church makes this astounding profession of faith: "We believe that the most Holy Mother of God, the new Eve, Mother of the Church, continues in heaven her maternal role toward the members of Christ." It all depends on our faith in her maternal care, and our trust in her influence over the almighty hand of her Son.

Mary, Mother of Mankind Since the time Jesus offered us His mother, "John, there is your mother" (Jn 19:27) mankind was no longer orphaned. He knew that we needed one who would lead His children to the banquet. If you despair of everything, if you see yourselves weak before the powers of hell, if there is obstinacy everywhere, if even the heavens seem closed to your petitions…nothing is lost. There still remains the last, but certain hope-Mary, our Mother. Why? It is her duty to bring Jesus. Where Mary enters, the Son will follow. When dawn breaks, the sun will soon rise. Jesus is "the flower of the Virgin Mother, the blessed fruit of her womb." Mary is the great Mother: The love of all mothers put together would constitute a great fire, but Mary's love for each of her children exceeds it. Jesus Christ ignited this love from the cross. She is the Cause of our Joy, the Refuge of Sinners, the Comforter of the Afflicted, the Help of Christians, the Seat of Wisdom, the Mother of Good Counsel, the Mother most Amiable. She looks after each and everyone, just as when you enjoy the rays of the sun, you do not take away any from your brethren. "Nothing escapes its' heat" (Ps. 19:7). She can put unhoped - for means into action; her love is boundless, and her power unlimited on the heart of God, and on all creatures.

Our Lady of Guadalupe In December of 1531, Our Lady appeared to an Aztec farmer named Juan Diego near a native Aztec Shrine in Tepeyac, near present-day Mexico City. She told Juan to go to the Bishop and ask that a Church be built in that place. When the Bishop demanded a sign, Mary instructed Juan to take with him the roses that were blooming there even though it was December. Returning to the Bishop's house, Juan removed his coarse clock and found that the image of Our Lady was emblazoned upon it. She is dressed in a gown used by those expecting a child. The cloak with its' image is still viewed today inside the Basilica of Our Lady of Guadalupe by pilgrims from around the world. Our Lady of Guadalupe, who was declared "Patroness of the Americas" by Pope Pius XII in 1954 is widely revered throughout our hemisphere and receives special affection from Native American, Hispanic, and those in the pro-life community.

Mary, Mother of Jesus and of the Church In his book Mary and your Everyday Life, theologian Bernard Haring remarks: "The Second Vatican Council has crowned the Dogmatic Constitution on the Church with a beautiful chapter on Mary, the prototype and model of the Church. The Church cannot come to a full understanding of union with Christ and service to his Gospel without a pro¬found love and knowledge of Mary, the Mother of our Lord and ourselves." With keen insight into the deeply personal nature of salvation, Vatican II focused on Mary's influence in our lives. Because she is the Mother of Jesus, Mary is the Mother of God. As Vatican II puts it: "At the message of the angel, he Virgin Mary received the Word of God in her heart and in her body, and gave Life to the world. Hence, she is acknowledged and honored as being truly the Mother of God and Mother of the Redeemer" As Mother of the Lord, Mary is an entirely unique person. Like her Son, she was conceived as a human being (and lived her whole life) exempt from any trace of original sin. This is called her Immaculate Conception. Before, during, and after the birth of Jesus her Son, Mary remained physically a virgin. At the end of her life, Mary was assumed--that is, taken up--body and soul into heaven. This is called her Assumption. As Mother of the Christ whose life we live, Mary is also the Mother of the whole Church. She is a member of the church, but an altogether unique member. Vatican II expresses her relationship to us as that of a "pre-eminent and altogether singular member of the Church, and as the Church's model...in faith and charity. Taught by the Holy Spirit, the Catholic Church honors her with filial affection and piety as a most Beloved Mother" . Like a mother waiting up for her grown children to come home, Mary never stops influencing the course of our lives. Vatican II says: "She conceived, brought forth, and nourished Christ. She presented Him to the Father in the temple, and "as united with Him in suffering as He died on the cross... For this reason she is a mother to us in the order of grace" (The Church, 61). "By her maternal charity, Mary cares for the brethren of her Son who still journey on earth surrounded by dangers and difficulties, until they are led to their blessed home" . This mother, who saw her own flesh-and-blood Son die for the rest of her children, is waiting and preparing your home for you. She is, in the words of Vatican II, your "sign of sure hope and solace" . The Church also honors the other saints who are already with the Lord in heaven. These are people who have served God and their neighbors in so outstanding a way that they have been canonized. That is, the Church has officially declared that they are in heaven, holds them up as heroic models, and encourages us to pray to them, asking their intercession with God for us all.

Mary's Role in our Redemption Pope John Paul II summarized the importance of Mary's role in our redemption during his first pastoral visit to the United States in October in 1979. He encouraged us to consider that..."Mary says to us today: "I am the servant of the Lord. Let it be done to me as you say" Lk 1:38). "And with those words, she expresses what was the fundamental attitude of her life: her faith! Mary believed! She trusted in God's promises and was faithful to His will." For it was that continual trust in the providence of God which most characterized her faith. "All her earthly life was 'a pilgrimage of faith' (Lumen Gentium, 58). For like us she walked n shadows and hoped for things unseen. She knew the contradictions of our earthly life. She was promised that her Son would be given David's throne, but at His birth, there was no room even at the inn. Mary still believed. The angel said her child would be called the Son of God; but she would see him slandered, betrayed, and condemned, and left to die as a thief on the cross. Even yet, Mary 'trusted hat God's words to her would be fulfilled (Lk 1:45), and that 'nothing was impossible with God' (Lk 1:37)." "This woman of faith, Mary of Nazareth, the Mother of God, has been given to us as a model in our pilgrimage of faith. From Mary we learn to surrender to God's will in all things. From Mary, we learn to trust even when all hope seems gone. From Mary, we learn to love Christ, her Son and the Son of God. For Mary is not only the Mother of God, she is the Mother of the Church as well. In every stage of the march through history, the Church has benefited from the prayer and protection of the Virgin Mary." "I therefore exhort you in Christ Jesus, to continue to look to Mary as the model of the Church, as the best example of lie discipleship of Christ. Learn from her to be always faithful, to trust that God's word to you will be fulfilled, and that nothing is impossible with God. Turn to Mary frequently in your prayer ‘for never was it known that anyone who fled to her protection, implored her help, or sought her intercession was left unaided.’”

Walk into anyone's home and you are likely to find pictures of family members from generations past-grandparents who moved to the area, parents who built the house, relatives who form the family tree. If you inquire, you may be shown mementos like the books they read, the jewelry they wore, keepsakes they treasured, and diaries they kept. We like to recall our past, search for roots, and delve into our background in a quest for information about our ancestors. We who are Catholic remember those who have gone before us in our Church family. We hope to learn from the saints and so come to a deeper knowledge of ourselves. We look to them for inspiration, courage, and hope. Some people criticize Catholics for honoring the saints. But it is biblical to remember and honor them. The eleventh chapter of Hebrews is a "verbal memorial" in honor of the holy men and women of the Old Testament. Hebrews 13:7 advises: "Remember your leaders who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith." It is also natural to honor great people from the past. In our national capital, the Washington Monument, the Lincoln Memorial, and many other shrines and statues honor government and military leaders. Catholics name churches after saints and erect statues to honor spiritual leaders.

Q. I have seen people bow toward the altar and the Blessed Sacrament instead of genuflecting. Shouldn't we genuflect if we really believe in the presence of Jesus in the Blessed Sacrament?

A. Genuflection - bending one or both knees as an act of reverence - happens to be the act of reverence Catholics of our time and country are most accustomed to, but a profound and devout bow can be just as reverent. Bow - Until perhaps 300 years ago, bowing was the common way of showing reverence to the Eucharist, or to the crucifix. It was considered quite proper, in fact, for young girls to curtsey to the Blessed Sacrament. Our practice of genuflection derives mainly from practices of imperial Rome and the later courts of Europe

In 1975 the Sacred Congregation for Divine Worship was asked whether the congregation might hold hands during the Lord's Prayer instead of offering the Sign of Peace The answer was a strong no. "The Sign of Peace is filled with meaning, graciousness and Christian inspiration"; it said. "Any substitution for it must be repudiated." A concern was implied that this liturgical gesture of joining hands is not in the rubrics of the Mass. But the question and answer was directly mainly at considering the practice a replacement for the Sign of Peace (Notitiae 11, 1975, 226).

Q. Where did our use of candles at Mass come from, and are they still required? There seems to be no consistency about the number of them, or even whether there should be any at all?

A. Christian use of candles was taken over from the Romans who used them on a variety of civic and religious occasions. The practice is, however, part of a much larger human tradition. The natural symbolism of light has been recognized by nearly every religion since time immemorial. Even pagans lit lamps over tombs expressing belief in some sort of continued existence for the deceased. Light, particularly a living flame, signified life, hope, joy, divinity, courage - in other words, nearly everything that mankind has considered good and beautiful. Some of this symbolism may be sensed from the fact that the lighted ceremonial candle for evening prayer developed into our paschal candle. These lights were also used in funeral ceremonies, before the tombs of deceased Christians and in front of images of martyrs and other saints. They symbolized then what they still do for us: light (Christ), life, hope, resurrection and faith. Candles have been used at Mass in some way since the seventh century, and are still required, though regulations concerning them are considerably simpler than in the past.

Q. Please explain the proper usage of the palm we received on Palm Sunday. How long should it be kept, in what way, and how should it be disposed of?

A. Palms distributed on the Sunday before Easter remind us of Our Lord's death and resurrection and of our share in his passage from to life. Any reverent way of keeping these palms in our homes with this kind of prayerful and devout intention is perfectly fine. Some people place them behind a crucifix; others place them with a picture that is particularly meaningful; others merely hang them on the wall or keep them on a desk or table. As anything that is blessed, palms lose their blessing when they lose their identity. The proper way to dispose of a palm, therefore, is either by burning or breaking it up. The remains may then be thrown away.

Q. What makes the altar so special that it is kissed by the priest and other ministers?

A. The altar in every religion is viewed as special because it is the site of sacrifice. In the early Church the altar came to symbolize Christ Himself; at the same time, the eucharistic sacrifice was being celebrated over the tombs of the martyrs, those who continued Christ's passion in their own lives. This latter practice eventually evolved into the placing of martyrs' relics in the altar (a tradition still encouraged but no longer mandated). For all these reasons, the altar is kissed. You say that this is done by the priest and other ministers." The only ministers who should reverence the altar in this way are bishops, priests, and deacons because of their relationship to the altar through the reception of holy orders.

The following liturgical functions are assigned to deacons by the church:

1. to function as deacon at celebrations of the Eucharist,

2. to function as celebrant of the Sacrament of Baptism (anyone may administer the Sacrament of Baptism in emergencies; deacons are officially appointed ministers of that sacrament by the church),

3. to take Holy Communion to the sick in their homes, hospitals and other health care facilities,

4. to serve as celebrant of Benediction of the Blessed Sacrament (this includes wearing the proper vestments, exposing the Blessed Sacrament, and giving the blessing with the sacred vessel containing the Eucharist),

5. to serve as celebrant at wake services for the dead and at graveside burial services,

6. to officiate at marriages,

7. to administer the sacramentals of the church according to the rite indicated by the church (this does not include, however, blessing religious articles, or the blessing of throats on the Feast of St. Blase), and

8. to assist in the distribution of ashes on Ash Wednesday.

(In January, 1975, the Vatican notified the American bishops that laymen and women who are special ministers of the Eucharist may assist the celebrant in distributing ashes on Ash Wednesday. In fact, if there is no priest and the ashes are already blessed, the lay ministers may impose the ashes by themselves. The Bishops' Committee on the Liturgy then judged that if special eucharistic ministers may do so, certainly deacons may also.) Deacons may also preach at celebrations of the Eucharist and other ceremonies. However, this function as well as the faculty to officiate at marriages must be explicitly granted to them by the bishop of the diocese. Many perhaps most, of the permanent deacons receive no regular pay for the services that they give. Policies concerning remuneration are established by the diocese and the institution in which the deacon serves.

Q. Since 1971 a number of men have been ordained permanent deacons in our archdiocese Please enumerate the duties they perform as permanent deacons. This point is not clear to many Catholics. Do the deacons receive remuneration for acting in this capacity?

A. It is not only in your archdiocese that Catholics are confused about the proper functions of permanent deacons. Before I answer your question directly, it should be noted that liturgical functions of the deacons, especially at the celebration of the Eucharist, are intended to be a climax and a symbol of the other services they render to the community outside of the liturgy. This important point is made constantly by those who work in the training and supervision of the deacon programs.

Violet (Purple) - Used for both Advent and Lent. It symbolizes both penance and preparation.

Red - Used for Palm Sunday, Good Friday, Pentecost, and for feast days for apostles and martyrs.

White - Used for the seasons of Christmas and Easter, for feasts of our Lord outside of the Passion, and for Marian feasts.

Green - Used throughout Ordinary Time when not otherwise replaced by another color.

Some common questions concerning the Anointing of the Sick. Q. Who can be anointed?

A. In general, the following people may be anointed: those who are seriously ill, temporarily ill or convalescing, chronically ill, emotionally troubled, preparing for surgery, sick children (old enough to understand), and the aged.

Q. If I was anointed last year or previously, can I be anointed again?

A. Yes. This sacrament may be repeated if you recover after being anointed and then become ill again, or if; in the course of the same illness or old age, the condition worsens.

Q. Does receiving this sacrament mean that I will soon die?

A. No. The Church encourages her sick and elderly members to receive this sacrament so that their faith will be strengthened and they will not give in to discouragement.

Q. One of my loved ones is very ill and cannot get to the Church for the anointing. Is there something the Church can do?

A. Yes. Please phone the Rectory at (847) 872-8778 to set up an appointment with Fr. David. He will visit your loved one at home. Please take advantage of this comforting sacrament. If you have any additional questions, please call the Rectory.

A brother commits himself to Christ by vows of poverty, celibacy, and obedience, lives in a religious community, and works in nearly any job: teacher; cook, lawyer, and so on. Brothers are not sacramental ministers.

A diocesan priest ordinarily serves the Church within a well-defined area (a diocese). He serves the people as a parish priest, but may also be involved in other forms of ministry: teaching, chaplaincy in hospitals or prisons, campus ministry, etc. A religious priest, on the other hand, is a member of a community which goes beyond the geographical limits of any diocese. A religious priest seeks to live a vowed life within a community of men for mutual support and the accomplishment of some work. There is an emphasis in the community on shared ideals, prayer, and commitment to Christ. Religious priests work in a wide variety of ministries.