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Dominica
XXIII. Post Pentecosten

WELCOME to this tenth edition of Volume II of “The Old Roman” a weekly dissemination of news, views and information for and from around the world reflecting the experience and life of 21C “Old Romans” i.e. western Orthodox Catholics across the globe.
CONTRIBUTIONS… news items, magazine, devotional or theological articles, prayer requests, features about apostolates and parish mission life are ALL welcome and may be submitted via email. Submissions should be sent by Friday for publication the following Sunday.

"Seeing is believing" as they say, yet recent events in the News would seem to suggest otherwise! Faith, of course, is not dependent upon what is seen, but it is able to affect what we see. As Christians we are called to believe what we do not see (Hebrews 11:1). What is the relationship between faith and sight?

Though many Christians claim that faith should not be influenced by what is seen, in fact it ought to be! While it is true the source of our faith does not come from what we see, we cannot deny that how we see bears tremendously upon our faith. To ignore this reality is to leave our faith vulnerable to the unnecessary intimidations of fear and doubt. This is why it is critical that we, as Christians, learn how to see with the eyes of faith.

We see such vision at work in the Old Testament prophets. It is also found in Jesus’ prayer for his disciples to be able to “see and hear” what others couldn’t (Matthew 13). Finally, it is also in the Apostle Paul’s prayer to the Christians at Ephesus; he prays that the eyes of their heart would be opened so that their understanding would be enlightened (Ephesians 1:18). Something incredibly remarkable transpires in the human heart when the Holy Spirit reveals God dynamically at work in what previously only seemed ordinary or overwhelming. How do we acquire the eyes of faith?

Jesus is the focus of the eyes of faith. "Looking unto Jesus the Author and Finisher of our faith" (Hebrews 12:2). And, the "Holy Scriptures" (2Timothy 3:15) are the appointed means through which the eyes of faith may gaze upon the Saviour. "So then faith cometh by hearing, and hearing by the Word of God" (Romans 10:17). Though it is possible to be well versed in Scripture without actually trusting God, e.g., Satan quoted but purposely misapplied Scripture when tempting Jesus in the wilderness (Matthew 4), the true eyes of faith are extremely eager to look to the "Rock that is higher than I" (Psalm 61:2). If it were not for the Divinely implanted desire that the blessings of faith in our Lord Jesus Christ should be spread to all mankind, we would have but little interest in proving to the world the truthfulness of the foundation upon which we stand.

We gain such vision when we surrender to God. The True Saint is one that walks "by faith, not by sight" (2Corinthians 5:7). This means that we must actively place more emphasis upon our confidence in God to do what we ought to do, than just our doing of it. "The just shall live by his faith" (Habakkuk 2:4). Christianity must be more than coasting upon the glories of our fragile memories of first trusting in Jesus Christ for salvation from our sins; but, there must be a continual seeking in faith of His grace for the overcoming of the "sin which doth so easily beset us" (Hebrews 12:1). And, even more important than just overcoming the daily obstacles of sin, faith in God must have the positive, sanctifying effect of even greater confidence in the character and person of the Living God.

For every act of surrender becomes a confession of our sin to trust fear or doubt - rather than His goodness and grace. Through such confession, God meets us exactly at our point of need. Here we discover that His love overshadows what had earlier seemed so intimidating. And just like the romantic struck by love, so too does the surrendered saint see the world in a brand new light. This vision of love will strengthen our faith because God will seem nearer than ever before. We’ll see value in people we never really liked in the past; we will see beauty in the previously mundane; we’ll see the light of hope in what formerly appeared only shrouded in darkness. The more we daily choose to surrender our hearts to God the more He’ll unveil our eyes of faith.

The writer of Hebrews gives us the example of Abraham and Sarah.  Having the eyes of faith means trusting God enough to go to a foreign land. Hebrews 11:8 says, “By faith Abraham, when called to go to a place he would later receive as his inheritance, obeyed and went, even though he did not know where he was going.”  It is hard to comprehend the kind of trust that Abraham had in order to move 500 miles to a place he’s never seen. Faith is much deeper than merely trusting God to deal with our present life stage or situation. According to the writer of Hebrews, faith is also about trusting God with our future.  When we get right down to it, our anxieties about broken relationships, about our children or our parents, about our declining health, about our financial security, all of these anxieties have to do with our earthly future. The inheritance that God promised Abraham and Sarah also had to do with their earthly future—they were promised children, not just several, but as numerous as the stars in the sky.

From Abraham and Sarah’s viewpoint, the reality looked so barren and hopeless. There was a great disconnect between what they saw in reality - being childless - and what they were invited to see with their eyes of faith - God's promises. Despite that gap, Abraham trusted God anyway, because faith is even deeper than trusting God with our earthly future. The ultimate issue of faith is trusting God to participate in God’s future. Hebrews 11:13 says: “All these people were still living by faith when they died. They did not receive the things promised; they only saw them and welcomed them from a distance, admitting that they were foreigners and strangers on earth.” 

Instead of instant gratification, the writer of Hebrews invites us to trust God enough to say: “My life is not all there is.  It is all about God’s plan and purpose. Yes, there are some things that I would like to see in my lifetime, but I trust God enough to follow God’s plan and leave the future in God’s hands.” Abraham and Sarah did not receive God’s promise in their lifetime; they only saw it from afar, and that was good enough for them. What they saw with their eyes of faith was a better country, one with a city with a sure foundation whose architect and builder is God. They caught a glimpse of God’s future and they understood that they were just strangers on earth passing through. 

We have not only Abraham and Sarah and the generations of Saints before us to show us how to live by faith, but we have Jesus Christ, God’s only Son. Jesus was the ultimate stranger in a foreign land, who was the Word made flesh, who pitched his tent among us (John 1:14). Jesus entrusted his future to God’s grand plan, and by faith, He died so that God’s salvation for our lives and all creation might be complete.  Jesus not only saved us, but He lived the perfect life of faith. God vindicated Jesus by raising Him from the dead. Therefore, God was not ashamed to call Jesus “my Son with whom I am well pleased.” Matthew 3:17 By faith, Jesus was there in the beginning, and He will be there at the end.  

When we put our trust in Christ, when we walk and see through Faith, accepting the reality of who we are to God and reorientate our lives to our true home with Him, remembering we are exiles here; God will not be ashamed to call us His children and Himself our God (cf Hebrews 8:10). 

Octave Day of All Saints; Commemoration of the XXIII Sunday Post Pentecost and the Four Crowned Martyrs: Missa “Gaudeámus omnes”

Today is the traditional Octave Day of All Saints according to the pre-1955 Roman Catholic Liturgical Calendar. This Octave was eliminated in the 1955 reforms; however, those attached to the traditions of the Church still call to mind the spirituality appropriate for this Octave Day. The Octave is a period of eight days that follows the Feast of All Saints. In the Octave, we are called first to remember with thanksgiving the lives of the Saints. Second, we are called to imitate them. And third, we are exhorted to desire that Christ should move us now that we might join them in the Kingdom when our journey here on earth is done.

INTROIT Apocalypse 5: 12, 1

Let us all rejoice in the Lord, celebrating a feast day in honour of all the Saints, on whose solemnity the angels rejoice, and join in praising the Son of God. Ps 32:1 Exult, you just, in the Lord; praise from the upright if fitting. v. Glory be to the Father and to the Son and to the Holy Ghost, as it was in the beginning, is now and ever shall be, world without end. Amen.

COLLECT

Almighty and everlasting God, who hast granted to honour in one solemn Feast the merits of all Thy Saints: we beseech Thee, that since so many are praying for us, Thou wouldst pour forth upon us the abundance of Thy mercy, for which we long.  Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. R. Amen.

Sunday XXIII Post Pentecost
O Lord, we beseech Thee, absolve Thy people from their offenses, that through Thy bountiful goodness, we may be freed from the bonds of those sins, which by our frailty we have committed.  

For Four Crowned Martyrs
Grant, we beseech You, almighty God, that we who know how courageously Your holy Martyrs have confessed the faith, may experience their goodness as they intercede for us with You. Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. R. Amen.

EPISTLE Apocalypse 7: 2-12

Lesson from the Book of The Apocalypse of Blessed John the Apostle. In those days, behold, I, John, saw another Angel ascending from the rising of the sun, having the sign of the living God. And he cried with a loud voice to the four Angels, to whom it was given to hurt the earth and the sea, saying, Hurt not the earth, nor the sea, nor the trees, till we sign the servants of our God in their foreheads. And I heard the number of them that were signed: a hundred and forty-four thousand were signed out of every tribe of the children of Israel. Of the tribe of Juda were twelve thousand signed: of the tribe of Rube twelve thousand signed: of the tribe of Gad twelve thousand signed: of the tribe of Aser twelve thousand signed: of the tribe of Nephthali twelve thousand signed of the tribe of Manasses twelve thousand signed: of the tribe of Simeon twelve thousand signed: of the tribe of Levi twelve thousand signed: of the tribe of lssachar twelve thousand signed: of the tribe of Zabulon twelve thousand signed: of the tribe of Joseph twelve thousand signed: of the tribe of Benjamin twelve thousand signed. After this, I saw a great multitude which no man could number, of all nations, and tribes, and peoples, and tongues, standing before the throne and in sight of the Lamb, clothed with white robes, and palms in their hands and they cried with a loud voice, saying, Salvation to our God who sitteth upon the throne, and to the Lamb. And all the Angels stood round about the throne, and the ancients, and the four living creatures and they fell down before the throne upon their faces, and adored God, saying, Amen. Benediction, and glory, and wisdom, and thanksgivinq, honour, and power, strength to our God for ever and ever. Amen.

GRADUAL/ALLELUIA Psalm 33: 10, 11

Fear the Lord, all ye His Saints: for there is no want to them that fear Him. V. But they that seek the Lord shall not be deprived of any good. Alleluia, alleluia. V. (Matt. 11: 28) Come to Me all you that labour and are heavy laden, and I will refresh you. Alleluia.

GOSPEL Matthew 5: 1-12

At that time: Jesus seeing the multitudes, went up into a mountain: and when He was sat down, His disciples came unto Him. And opening His mouth, He taught them, saying: “Blessed are the poor in spirit for theirs is the kingdom of Heaven. Blessed are the meek, for they shall possess the land. Blessed are they that mourn; for they shall be comforted. Blessed are they that hunger and thirst after justice: for They shall have their fill. Blessed are the clean of heart; for they shall see God. Blessed are the peace-makers; for they shall be called the children of God. Blessed are they that suffer persecution for justice’ sake; for theirs is the kingdom of Heaven. Blessed are ye when they shall revile you and persecute you, and speak ail that is evil against, untruly, for My sake: be glad and rejoice, for your reward is very great in Heaven.”

OFFERTORY ANTIPHON Wisdom 3: 1-3

The souls of the just are in the hand of God, and the torment of malice shall not touch them: in the sight of the unwise they seemed to die, but they are in peace. Alleluia.

SECRET

We offer Thee, O Lord, the gifts of our devotion; that they be made pleasing to Thee for the honour of all the just and, by Thy mercy, be profitable to ourselves. Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. R. Amen.

Sunday XXIII Post Pentecost
We offer to Thee, O Lord, this Sacrifice of praise, as an increase of our service: that what Thou hast conferred on us who are unworthy, Thou mayest mercifully accomplish. 

For Four Crowned Martyrs
May Your bountiful blessing descend upon us, O Lord, and by the prayers of Your holy Martyrs may it make our gifts acceptable to You, and make them a sacrament of redemption for us. Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. R. Amen.

PREFACE of the Holy Trinity

It is truly meet and just, right and for our salvation, that we should at all times, and in all places, give thanks unto Thee, O holy Lord, Father almighty, everlasting God; Who, together with Thine only-begotten Son, and the Holy Ghost, art one God, one Lord: not in the oneness of a single Person, but in the Trinity of one substance. For what we believe by Thy revelation of Thy glory, the same do we believe of Thy Son, the same of the Holy Ghost, without difference or separation. So that in confessing the true and everlasting Godhead, distinction in persons, unity in essence, and equality in majesty may be adored. Which the Angels and Archangels, the Cherubim also and Seraphim do praise: who cease not daily to cry out, with one voice saying:

COMMUNION ANTIPHON Matt. 5: 8-10

Blessed are the clean of heart; for they shall see God: Blessed are the peacemakers for they shall be called the children of God: blessed are they that suffer persecution for justice’ sake; for theirs is the kingdom of Heaven.

POSTCOMMUNION

Grant to Thy faithful people, we beseech Thee, O Lord, ever to rejoice in the veneration of all Thy saints and to be defended by their unceasing prayers. Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. R. Amen.

Sunday XXIII Post Pentecost
We beseech Thee, O Almighty God, that Thou suffer us not to yield to human dangers whom Thou dost grant to rejoice in this sharing in divine gifts. 

For Four Crowned Martyrs
We who have been fed with heavenly sacraments and joys, humbly pray You, O Lord, that we may enjoy the protection of those in honour of whose victories we rejoice. Through Jesus Christ, thy Son our Lord, Who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. R. Amen.

PROPER LAST GOSPEL Matthew 22: 15-21

At that time, as Jesus was speaking to the multitudes, behold a certain ruler came up and adored Him, saying: Lord, my daughter is even now dead but come, lay Thy hand upon her, and she shall live. And Jesus, rising up, followed him, with His disciples. And behold a woman, who, was troubled with an issue of blood twelve years, came behind Him, and touched the hem of His garment. For she said within herself: If I shall touch only His garment, I shall be healed. But Jesus turning and seeing her, said: “Be of good heart, daughter, thy faith hath made thee whole.” And the woman was made whole from that hour. And when Jesus was come into the house of the ruler, and saw the minstrels and the multitude making a tumult, He said: “for the girl is not dead, but sleepeth.” And they laughed Him to scorn. And when the multitude was put forth, He went in and took her by the hand. And the maid arose. And the fame thereof went abroad into all that country.

ON THE PARABLE OF THE TALENTS, MATT. xxv.

Consider first, how our Lord in this parable likens himself to a man going into a far country, who called his servants, and delivered to them his goods. And to one he gave five talents, and to another two, and to another one - to every one according to his proper ability - and immediately he took his journey. Our Lord, by his ascension, is gone into heaven - a far country indeed from this wretched earth, on which we dwell. But. 'ascending on high, he led captivity captive: he gave gifts to men,' Eph. iv. 1. He has plentifully distributed his goods and talents amongst his servants; to the end that they might trade with them, and improve the stock, during the time of his absence, till he shall come again and take an account of their good or evil management of their trust. He is the universal Lord of all; he distributes his talents amongst us all, according to his good pleasure. All whatsoever we have, as to soul or body, nature or grace, all belongs to him. we have nothing but what we have received from him; nor anything but what we are accountable for to him. and those that have received more than their neighbours, have nothing to be proud of: for 'what hast thou' says the apostle, 1 Cor. iv. 7, 'that thou hast not received? And if thou hast received it, why dost thou glory?' On the contrary, those that have received more ought to be so much the more humble, and to fear so much the more; because they are accountable for so much the more: for where more is given, more will be required. Christians, have you been rightly sensible of these truths? Have you considered your wit, your advantages of soul and body, your fortune, as you call it, your very time, and all other gifts, either of nature or of grace, as talents deposited in your hands? Have you ever seriously thought of the strict account you must one day give of them all?

Consider 2ndly, the difference use that these servants made of their master's money. for 'he that had received the five talents, went his way, and traded with the same, and gained other five: and in like manner, he that had received the two, gained other two. But he that had received the one, going his way, digged in the earth, and hid his lord's money.' The two former are proposed for our imitation; that by the like industry, in corresponding with divine grace, and employing in a proper manner all the gifts of God, and laying hold on every opportunity of good, we may continually advance in virtue; and, like these good and faithful servants, improve and double our stock. O, how happy shall we be if we shall trade in this manner with the talents committed to our charge! And though one of these servants gained five talents, and the other but two, yet as the latter who had received but two, was no less industrious than the former - gaining as much in proportion as he; so as to double his stock as well as he - we find him rewarded in like manner; and the same eulogium given to him by his master; 'Well done, thou good and faithful servant; because thou hast been faithful over a few things, I will set thee over many things; enter thou into the joy of the lord,' verse 23. O what encouragement is here for those who have received fewer talents; since we see, if they make proper use of what they have received, they shall be rewarded equally with them that have received more. But O, the sublime reward that is here set before us in these words: 'enter thou into the joy of thy lord!' for what is this joy of our Lord? O, nothing less than the everlasting possession of himself; an universal, incomprehensible, eternal good.

Consider 3rdly, how he that buried his master's money is here condemned, both as a slothful and a wicked servant; as a warning to all such Christians as, having received talents, that is, gifts, graces, or advantages of any kind from God, do not employ them to his greater honour and glory, or to their own or their neighbour's improvement or advancement in good; but through sloth and indolence let them be unregarded, and as it were hidden and buried in the earth; even in this unhappy earth, the world and the flesh, which engage all their thoughts, and affections more than the honour and glory of their Lord, or the eternal welfare of their own dear souls. but see where all this is like soon to end, by the sentence pronounced against this naughty servant: 'Take ye away the talent from him, and give it to him that hath the ten talents. for to every one that hath shall be given, and he shall abound; but from him that hath not, that also which he seemeth to have, shall be taken away. And the unprofitable servant cast ye out into exterior darkness, there, shall be weeping and gnashing of teeth.' But if the unprofitable servant come off so ill, who only buried his master's money, what will become of so many thousands, who do not content themselves with making no good use of the talents they are intrusted with, but squander them away, and even pervert and turn them all against their master, by making them the instruments of sin? O, my soul, hast thou never been so unhappy?

All Saints/Twenty Third Sunday after Pentecost

Today we celebrate the great feast of All Saints, as well as commemorating the Twenty Third Sunday after Pentecost. The feast of All Saints was instituted to remember especially those who we do not commemorate in our ecclesiastical calendar, and yet have also been the chosen vessels of God’s grace and lights of the world in their several generations.

But who or what is a saint? In popular usage, the word saint tends to be used to designate one of exceptional sanctity, of whom the world is not worthy. The image is of one far removed from ordinary mortals. The saint is one who sets an ideal which it is impossible for ordinary people to attain. The impression is sometimes given that there are two completely different types of Christians, the saints and ordinary Christians, who, with their multitude of sins and failings, are definitely not saints. At the opposite extreme some Christians have emphasised that all of us who believe in Jesus Christ and have been baptised are already saints, because we have been saved by his grace, and now belong to the blessed company of all faithful people.

Yet when St. Paul begins his epistles he says that those who belong to Christ are called to be saints. He is addressing all the Christians in a particular place, not just those who are saints in the popular sense, as if there were two different categories of Christian, the saints and ordinary Christians. On the other hand, he does not say, as some modern Christians do, that they are already saints. Instead he says that they are all called to be saints. By that he means that all who have been baptised into Christ and have obtained the forgiveness of sins and become heirs of the Kingdom of heaven are called to be saints. In other words they are now called to be sanctified, to be made holy, to do all such good works as God has prepared for them to walk in. Despite their manifold sins and shortcomings which still persist in this life they are called to be saints, to live by the fruit of the spirit, of love, joy, peace, patience, kindness and self control. Forsaking what is behind and pursuing what lies before they are to press on to the goal of eternal salvation, to be sanctified, to be made holy.

In the Old Testament the Israelites, the chosen people of God, were called to live up to their vocation to become holy, as God as holy. The call to holiness was addressed to all, not just to some. They were fallen and sinful, and were subject to many temptations. Yet there were some who especially stood out for their faithfulness to God, namely the patriarchs and the prophets. They too had many sins and shortcomings, but their faithfulness to God marked them out as heroes of the faith. The Epistle to the Hebrews recalls them as those who live by faith.

If this is true of the old covenant how much more is this true of the new covenant, which not only promises salvation, but actually imparts it. For the new covenant, as Jeremiah foretold, is no longer written on tablets of stone, but on the hearts of men. In the Sermon on the Mount Jesus proclaims himself to be the full, final and definitive revelation of God’s will. He came not to set aside the Law and the Prophets, but to fulfil them. He lays down a law of righteousness surpassing that of the scribes. The truly blessed are the poor in spirit, those who mourn, the meek, the pure in heart, the merciful, the peacemakers, those who hunger and thirst after righteousness. Blessed are ye when men shall revile you and say all manner of evil against you falsely for my sake. Rejoice and be exceeding glad, for great is your reward in heaven, for so persecuted they the prophets who were before you. This is the calling of all his followers, not just some. Be ye therefore perfect, as your heavenly Father is perfect.

Yet down the ages there have been those from the time of the apostles onward, who like the patriarchs and prophets of old, have been marked out by their faithfulness. In the early ages of the Church, they were the martyrs, in the later ages of faith the confessors, those who, though not martyrs, had shown by their lives that they had died to this world, and now lived by the law of Christ. Not that they were already perfect, or always right in their opinions and actions (neither were the patriarchs and prophets of old), but that they persevered. Some we commemorate in our calendar, others are known only to God (which is why we especially keep this day).

If we are to remain steadfast to the faith once delivered to the saints, we must seek to follow the example of those who have gone before us. We are to put our faith in what G. K. Chesterton called the “democracy of the dead.” He defined tradition as “democracy extended through time. It is trusting to a consensus of human voices rather than some isolated and arbitrary record… It is the democracy of the dead. Tradition refuses to submit to the small and arrogant oligarchy of those who merely happen to be walking about…The ancient Greeks voted by stones; these shall vote by tombstones. It is all quite regular and official, for most tombstones, like most ballot papers, are marked with a cross.”

Much has been written on the issue of whether the saints can hear our prayers. Some have thought it probable that they can because they already share in the Beatific Vision, while others have suggested that our prayers are revealed to them by God. However, what ultimately matters was well expressed by the great Russian theologian Khomiakoff. “if anyone believes he is in the communion of faith; if he loves he is in the communion of love; if he prays he is in the communion of prayer. Wherefore no one can rest his hope on his own prayers, and every one who prays asks the whole Church for intercession, not as if he had doubts of the intercession of Christ, the one Advocate, but in the assurance that the whole Church ever prays for all her members. All the angels pray for us, the apostles, martyrs and patriarchs, and above them all, the Mother of our Lord, and this Holy Unity is the life of the Church.”

The life of holiness is expressed in many different ways. The saints are all different, for every human being is different. Yet the underlying calling is the same. We are all called to be saints. We cannot achieve it by our own strength, but only by the grace of God. C. S. Lewis put it like this, “Give up yourself, and you will find your true self. Lose your life and you will save it… Look for yourself and you will find in the long run only hatred, loneliness, despair, rage, ruin and decay. But look for Christ and you will find him, and with him everything else thrown in.”

The residence of the Popes which was named the Lateran Palace was built by Lateranus Palutius, whom Nero put to death to seize his goods. It was given in the year 313 by Constantine the Great to Saint Miltiades, Pope, and was inhabited by his successors until 1308, when they moved to Avignon. The Lateran Basilica built by Constantine near the palace of the same name, is the first Basilica of the West. Twelve councils, four of which were ecumenical, have assembled there, the first in 649, the last in 1512.

If for several centuries the Popes have no longer dwelt in the Palace, the primacy of the Basilica is not thereby altered; it remains the head of all churches. Saint Peter Damian wrote that just as the Saviour is the Head of the elect, the church which bears His name is the head of all the churches. Those of Saints Peter and Paul, to its left and its right, are the two arms by which this sovereign and universal Church embraces the entire earth, saving all who desire salvation, warming them, protecting them in its maternal womb.

The Divine Office narrates the dedication of the Church by the Pope of Peace, Saint Sylvester:

It was the Blessed Pope Sylvester who established the rites observed by the Roman Church for the consecration of churches and altars. From the time of the Apostles there had been certain places dedicated to God, which some called oratories, and others, churches. There, on the first day of the week, the assembly was held, and there the Christian people were accustomed to pray, to hear the Word of God, and to receive the Eucharist. But never had these places been consecrated so solemnly; nor had a fixed altar been placed there which, anointed with sacred chrism, was the symbol of Our Lord Jesus Christ, who for us is altar, victim and Pontiff. But when the Emperor Constantine through the sacrament of Baptism had obtained health of body and salvation of soul, a law was issued by him which for the first time permitted that everywhere in the world Christians might build churches. Not satisfied to establish this edict, the prince wanted to give an example and inaugurate the holy labors. Thus in his own Lateran palace, he dedicated a church to the Saviour, and founded the attached baptistry under the name of Saint John the Baptist, in the place where he himself, baptized by Saint Sylvester, had been cured of leprosy. It is this church which the Pontiff consecrated in the fifth of the ides of November; and we celebrate the commemoration on that day, when for the first time in Rome a church was thus publicly consecrated, and where a painting of the Saviour was visible on the wall before the eyes of the Roman people.

When the Lateran Church was partially ruined by fires, enemy invasions, and earthquakes, it was always rebuilt with great zeal by the Sovereign Pontiffs. In 1726, after one such restoration, Pope Benedict XIII consecrated it anew and assigned the commemoration of that event to the present day. The church was afterwards enlarged and beautified by Popes Pius IX and Leo XIII.

L'Année liturgique, by Dom Prosper Guéranger (Mame et Fils: Tours, 1919), The Time after Pentecost, VI, Vol. 15. Translation O.D.M.

Saint Theodore Tyro, one of the most celebrated of the oriental martyrs, was born of a noble family in the East, and enrolled while still a youth in the imperial army. Early in 306, when he had just joined the legion and marched with its soldiers into the Pont, the Roman Emperor issued an edict requiring all Christians to offer sacrifice. The young man was faced with the choice between apostasy and death. He declared before his commander that he was ready to be cut in pieces and offer up every limb to his Creator, who had died for him. Wishing to conquer him by gentleness, the commander left him in peace for a while, that he might think over his resolution.

He profited from his liberty to fortify other confessors for martyrdom, and in his ardor for the downfall of idolatry he set fire to a temple dedicated to the goddess Cybel, called the mother of the gods. He did not attempt to conceal his act, but when arrested admitted at once that he was the author of it, and that he had undertaken it to prevent the sacrileges committed every day in that place of abomination. The judge could not persuade him to renounce this crime and adore the empire's divinities; he therefore had him cruelly whipped and then shut up in a solitary cell with the order to give him nothing to eat and let him die of hunger.

Our Lord visited him during the night and consoled him, and He told his servant He Himself would nourish him invisibly. This visit filled him with such joy that he began to sing; and at the same moment, Angels in white robes appeared in his prison, to sing hymns of joy with him. The jailers and guardians all witnessed this spectacle, as did also the judge Publius who had condemned him, but none of them were touched by it. They gave him an ounce of bread and a flask of water every day, only to prolong his martyrdom. The Saint refused these offerings.

When the authorities made him fine promises and attempted to persuade him to conform, he protested that never would he say one word or make one gesture contrary to the fidelity he owed to his sovereign Lord. He was again beaten and tortured with iron hooks, then burnt with torches, and condemned finally to be burnt alive, to punish him for the fire he had ignited. He made the sign of the Cross, and filled with faith, hope and pure love of God, gave up to Him his beautiful soul, victorious and laden with merits. The year was 304. The Christians saw his soul rise to heaven like a flash of light and fire.

Les Petits Bollandistes: Vies des Saints, by Msgr. Paul Guérin (Bloud et Barral: Paris, 1882), Vol. 13; Little Pictorial Lives of the Saints, a compilation based on Butler's Lives of the Saints and other sources by John Gilmary Shea (Benziger Brothers: New York, 1894).

After a holy youth devoted to serious studies of philosophy and the humanities in Venice, Lancelot Avellino was ordained priest by the bishop of Naples. He was assigned to the chaplaincy of a community of nuns, sadly in need of reform; his intrepid courage and perseverance finally overcame many difficulties, and regular observance was restored in the monastery. Certain irritated libertines, however, decided to do away with him and, waiting for him when he was about to leave a church, felled him with three sword thrusts. He lost much blood, but his wounds healed perfectly without leaving any trace. The viceroy of Naples was ready to employ all his authority to punish the authors of this sacrilege; the holy priest, not desiring the death of sinners but rather their conversion and their salvation, declined to pursue them. One of them, however, died soon afterwards, assassinated by a man who wished to avenge a dishonor to his house.

He was still practicing law, which he had studied in Naples; one day a slight untruth escaped him in the defense of a client, and he conceived such regret for his fault that he vowed to practice law no longer. In 1556, at the age of thirty-six, he entered the Theatine Order, taking the name of Andrew out of love for the cross. After a pilgrimage to Rome to the tombs of the Apostles, he returned to Naples and was named master of novices in his Community, a duty he fulfilled for ten years. He was also chosen to be Superior of the house there, and then was sent out to found two houses elsewhere, at Milan and Piacenza. At the latter city he again met the opposition of libertines; but the Duke of Parma, to whom letters accusing him were directed, was completely charmed when he met him, and regarded him thereafter as a Saint.

He then became Superior of the Milan foundation, where his friendship with Saint Charles Borromeo took root; the two Saints conversed together often. And Saint Andrew, with his admirable simplicity, confided to the Archbishop that he had seen Our Lord, and that since that time the impression of His divine beauty, remaining with him constantly, had rendered insipid all other so-called beauties of the earth. Petitions were presented to Pope Gregory XIV to make him a bishop, but he declined that honor with firmness, having always desired to remain obedient rather than to command. When his term as superior ended, he was successful in avoiding the government of another Theatine residence for only three years, then became superior at Saint Paul of Naples.

Once when Saint Andrew was taking the Viaticum to a dying person and a storm extinguished the lamps, a heavenly light surrounded him, guided his steps, and sheltered him from the rain. But he was far from exempt from sufferings. His horse threw him one day on a rough road, and since his feet were caught in the stirrups, dragged him for a long time along this road. He invoked Saint Dominic and Saint Thomas Aquinas, who came to him, wiped his face covered with blood, cured his wounds, and even helped him back onto the horse. He attributed such episodes to his unworthiness, believing he was among the reprobate, but Saint Thomas once again came to him, accompanied by Saint Augustine, and restored his confidence in the love and mercy of God.

On the last day of his life, November 10, 1608, Saint Andrew rose to say Mass. He was eighty-eight years old, and so weak he could scarcely reach the altar. He began the Judica me, Deus, the opening prayer, but fell forward, the victim of apoplexy. Laid on a straw mattress, his whole frame was convulsed in agony, while the ancient fiend, in visible form, advanced as though to seize his soul. Then, while the onlookers prayed and wept, he invoked Our Lady, and his Guardian Angel seized the monster and dragged it out of the room. A calm and holy smile settled on the features of the dying Saint and, as he gazed with a grateful countenance on the image of Mary, his holy soul winged its way to God.

Reflection: Saint Andrew, who suffered so terrible an agony, is invoked as special protector from an unprovided and sudden death. Ask this holy priest to be with you in your last hour, and bring Jesus and Mary to your aid.

Les Petits Bollandistes: Vies des Saints, by Msgr. Paul Guérin (Bloud et Barral: Paris, 1882), Vol. 13; Little Pictorial Lives of the Saints, a compilation based on Butler's Lives of the Saints and other sources by John Gilmary Shea (Benziger Brothers: New York, 1894).

Saint Martin, born in Pannonia (Hungary), followed his father, a military tribune in the service of Rome, to Italy. Although he was raised in paganism, he felt nothing but contempt for its cult, and as though he were Christian by nature, he took pleasure only in the assemblies of the faithful, which he attended despite his family's opposition. When he was fifteen years old, he was forcibly enrolled in the Roman armies and went to serve in Gaul, the land he was predestined to evangelize one day. What would become of this young boy, when exposed to the libertinage of the camps? Would his faith not be obliterated? No, for God was watching over His vessel of election.

The most famous episode of this period in his life is his meeting with a poor man almost naked in the dead of winter, and trembling with cold. Martin did not have a penny to give him, but he remembered the text of the Gospel: I was naked, and you clothed Me. My friend, he said, I have nothing but my weapons and my garments. And taking up his sword, he divided his cloak into two parts and gave one to the beggar. The following night he saw Jesus Christ in a dream, clothed with this half-cloak and saying to His Angels: It is Martin, still a catechumen, who covered Me. Soon afterwards he received Baptism.

Disinterested charity, purity, and bravery distinguished the life of the young soldier. He obtained his discharge at the age of about twenty. Martin succeeded in converting his mother, but was driven from his home by the Arians. He took refuge with Saint Hilary, Bishop of Poitiers. After having given striking proofs of his attachment to the faith of Nicea, he founded near Poitiers the celebrated monastery of Ligugé, the first in Gaul. The brilliance of his sanctity and his miracles raised him in 372 to the episcopal throne of Tours, despite his lively resistance. His life thereafter was but a continual succession of prodigies and apostolic labors. His flock, though Christian in name, was still pagan at heart. Unarmed and attended only by his monks, Martin destroyed the heathen temples and groves, and completed by his preaching and miracles the conversion of the people. His power over demons was extraordinary. Idolatry never recovered from the blows given it by Saint Martin.

After having visited and renewed his diocese, the servant of God felt pressed to extend his journeyings and labors beyond its confines. Clothed in a poor tunic and a rude cloak, and seated on an ass, accompanied only by a few religious, he left like a poor missionary to evangelize the countryside. He passed through virtually all the provinces of Gaul, and neither mountains, nor rivers, nor dangers of any description stopped him. Everywhere his undertakings were victorious, and he more than earned his title of the Light and the Apostle of Gaul.

Vie des Saints pour tous les jours de l'année, by Abbé L. Jaud (Mame: Tours, 1950).

The Coronavirus Policy document [above] mentions specifically consideration pastorally of those in isolation, whether self-isolating i.e. a person or someone in their household has symptoms, or quarantined i.e. positively infected and required to convalesce at home or receive treatment in hospital. As the guidance posits, those who are hospitalised are unlikely to be permitted visitors, but in the section "Pastoral Care of the Isolated" those who are in isolation at home may require regular contact and communication as well as occasional practical assistance e.g. to get supplies.

STAYING IN TOUCH
The Policy suggests that parishioners and clergy... 

"Online is the only place I can really make friends, so that helps obviously. For people who cannot get out to socialise, the internet is a link to the outside world. It IS a social life of sorts."

If you're worried about loneliness

Try to keep active
 

Keep your mind stimulated

• Keep your brain occupied and challenged. Set aside time in your routine for this. Read books, magazines and articles. Listen to podcasts, watch films and do puzzles.
• There are lots of apps that can help you learn things, such as a foreign language or other new skills.

Barbara, Brighton, United Kingdom

Angelo, Turin, Italy

Christopher, Ohio, USA

Maricel, Cavite, Philippines

Célestine, Bordeaux, France

John-Paul, Cavite, Philippines

Virgina, Laguna, Philippines

James, Bristol UK

Raphael, Texas USA

Krista, Yaoundé, Cameroon

QUESTION: What benefits do I derive from watching the traditional Latin Mass on the internet? I know I don’t get the full benefit I would if I were there in person.

RESPONSE: It is clear, based on the teaching of pre-Vatican II theologians regarding hearing Mass over the radio or television, that one could not fulfill his Sunday obligation by viewing a Mass broadcast over the internet. The law requires physical presence at the Holy Sacrifice, or at least being part of a group that is actually present (in the case of a congregation so large, for example, that it spills out beyond the doors of the church into the street).

So, if you were able to be physically present at Mass under the usual conditions on a Sunday or a Holy Day, you would be obliged to go to it. You could not choose instead to remain at home glued to your computer— or indeed, to remain in the church parking lot, hovering over your I-Phone — and still fulfill your duty to assist at Mass.

Thus the question of the obligation.

However, the spiritual benefit of a broadcast Mass is another matter — you can indeed benefit from it. This is clear from the comment of Fr. Francis Connell, a well-known moral theologian at Catholic University in the 1950s, who addressed the question of hearing Mass over the radio:

“One may participate in the benefits of the Mass without being actually present — namely, by directing one’s intention and devotion to the sacred rite. By hearing Mass over the radio one can certainly foster his devotion, and thus profit considerably from the offering of the Holy Sacrifice. Indeed, it could happen that one who participates in the Holy Sacrifice in this manner will gain much more benefit than many of those who are actually present.” (Father Connell Answers Moral Questions [Washington: CUA 1959] 75–6)

So, in these days when true Masses offered by real priests are few and far between, Catholics can at least have the consolation of knowing that a facet of modern technology so often used for evil can also be used to foster their own devotion — and indeed, to bring to them the benefits of a true Mass, wherever it is offered.

The month of November is dedicated to the Holy Souls in Purgatory. The Church commemorates all her faithful children who have departed from this life, but have not yet attained the joys of heaven. St. Paul warns us that we must not be ignorant concerning the dead, nor sorrowful, "even as others who have no hope ... For the Lord Himself shall come down from heaven ... and the dead who are in Christ shall rise.

The Church has always taught us to pray for those who have gone into eternity. Even in the Old Testament prayers and alms were offered for the souls of the dead by those who thought "well and religiously concerning the resurrection." It was believed that "they who had fallen asleep with godliness had great grace laid up for them" and that "it is therefore a holy and wholesome thought to pray for the dead, that they may be loosed from sins." We know that a defiled soul cannot enter into heaven.

NEW serialisation 

The faith, morals, doctrine and Sacraments of the Roman Catholic Church remained wholly in tact among the ultrajectines.

While more negative incentives might be hurled against them, and indeed one can only say with any degree of dispassion that they were disobedient Roman Catholics, but not schismatic or heretical. In 1823, the Archbishop of Utrecht met with the papal nuncio from Brussels. Both wanted to end the dispute and both offered Formularies by which the dispute might be concluded. Both called for the unequivocal obedience and submission of the ultrajectines to the Roman Pontiff. But the same issues arose again. One called for 'blind' obedience, while the other called for 'intelligent' obedience. What was acceptable to one was unacceptable to the other, so nothing came of the conference.

In 1827, another meeting took place, but the same issues arose. The ultramontanes insisted that the ultrajectines subscribe to something, which was manifestly contrary to the conscience of the ultrajectine party. Archbishop van Santen's words clearly enunciate the whole essence of ultrajectine Roman Catholicism. "Am I to understand that His Holiness asks that I should call God to witness that I do believe what I do not believe, what the Pope knows I do not believe, what Almighty God knows that I do not believe? Is Catholic unity to be maintained by perjury?"

The reply of Monsignor Capaccini typifies the position of the ultramontane party. "The Holy Father only requires what lies within the province of his authority. When the Church instructs you what to believe you are bound to silence all trifling scruples." The Archbishop was indignant and outraged by this gross infringement on his conscience, and upheld the ultrajectine position that one's conscience must be given greater consideration and attention than is reflected in the words "trifling scruples." Ultramontanism became normative in the Church outside of Holland. The Dutch bishops, however, still hoped that a future pope or ecumenical council would come to their aid.

In 1853, Pope Pius IX established a rival hierarchy to that of the church in Holland, and so now there were two churches of Holland, both catholic, rivals, though not actually enemies. It was this "restoration" of the hierarchy which gave rise to the name "Old Roman Catholic" which began to be applied to the original Church to distinguish it from the new establishment of Pius IX. 

When Vatican I met in 1870, Utrecht had been in isolation for a hundred and fifty years. They looked with great hope to this council. They were the only Catholic prelates in the world that were denied admission to this Council, and the ultrajectine position was suppressed. Thus, all their hopes were dashed to pieces. Ultramontanism ostensibly became obligatory for all Roman Catholics. In fact, at the instigation of those unfavourable to the cause of the church of Holland, the Vatican Council abolished the principle of appeal to a general council of the Church.

The council declared the Pope infallible in matters of faith and morals when speaking officially "ex cathedra" - from the chair of Peter. The proclamation was as follows: "If, therefore, anyone says that the Roman Pontiff possesses only the office of Inspection or Direction, but not the full and highest power of Jurisdiction over the Universal Church, not only in things pertaining to faith and morals, but also in those pertaining to the discipline and government of the Church spread over the whole world; or that he has only the more important share, but not the fullness of this highest power; or that such his power is not an ordinary and immediate one, as well over all and several Churches as over all and several pastors and faithful, let him be anathema." It was further taught and defined as a dogma divinely revealed that "when the Roman Pontiff speaks ex cathedra, i.e. when in the exercise of his office as the Pastor and Doctor of all Christians, through his supreme apostolic authority, he defines the teaching which is to be received by the Universal Church regarding faith and morals, then by virtue of the Divine assistance promised to him in St. Peter, he is invested with the infallibility with which it was the will of the Divine Redeemer that His Church should be endowed, in the definitions of the Roman Pontiff are unalterable in themselves, and not by consent of the Church."

No matter how seldom the pope had actually availed himself of this power, from then on, to the average Roman Catholic, all his other pronouncements assumed a degree of verity hardly distinguishable from the certitude of the Divine Word.

Revd Fr Charles T Brusca

For health & well-being…
John & Peggy A, Sue D, Bob F, Linda I, Michael & Esther K, Andrew M, Margaret S, Sandra W, Karen W, Paul & Margaret W, John M,  Christopher, Lyn B, Simon G, Dagmar B, Karen K, Debbie G, Finley G, Diane C, Paul, +Rommel B, Penny E, Colin R, John, Ronald, Lilian & family, Ruth L, David G, David P, Fr Graham F, S&A, +Charles of Wisconsin, Fr Terrence M, +Guo Xijin, +John P, Karl R-W, Fr Kristopher M & family, Mark Coggan, Fr Nicholas P, Ounissa, Ronald Buczek, Rik C, Juanita Alaniz & family, Shirley & Selwyn V, Trayanka K, Amanda A, Evelyn B, Matt & Bethan, Ros R, Ralph S, Brenda M, Carmen, Tony, Marie, Ryan, Eva, Tello, Olive S, David, Joyce T, Ray & Ruth M, Diane & Rebecca, Czarina, William H., Zofia K., Sean H., Laura P, +Andrew Vellone, Marvin, Rene, Czarina, Hunter, Audrey, Susie, Ed Julius De Leon, Trayanka, Bayani Antonio, Jovita Villanueva, Migdelio, Tomas, Divina Dela Paz Labayen, Patrick H, Katherine G, Angela & Claire D, Maria, James T, Luke & Mariane, Eugenia B, Cristina H, Marina M,  

For those vocationally discerning…
James, Breandán, Manuel, Vincent, Darren, Akos, Roger, James, Adrian, Carlos, Thomas, Yordanis, Nicholas, Tyler, Micha, Michael, Pierre, Bryan, Abel, Neil, Austin, Dan, David, Adam, Brian, Felix, Paul

For the faithful departed…
Lauretta (21.01.19), Clive Reed (23.01.19), Fr John Wright (24.01.19), Shelley Luben (11.12.18), Mick Howells (13.12.18), Daniel Callaghan (13.02.19), Alfie (Hub guest), Père Pierre Fournier (08.02.19), Jill Lewis (24.02.19), Cynthia Sharpe Conger (28.02.19), Richard (Ricky) Belmonte (10/03/19), Fr Leo Cameron OSA (29.03.19), Fr John Corbett (30.03.19), Deacon Richard Mulholland (Easter Day), Peter, Bernard Brown (27.06.19), Peter Ellis (01.08.19), Petronila Antonio (10.09.19), Fr Mark Spring (13.09.19), Jean Marchant (15.09.19), Mary Kelly (15.10.19), John Pender (23.10.19), Fr David Cole (17/12/20), Fr Graham Francis (03.01.20), Pauline Sheila White (06/01/20), Wendy Lamb (04/03/20), Sister Sienna O.P. 02.04.20 (COVID19), David Harvey 05.04.20 (COVID19), Fr Antonio Benedetto OSB, Pam Finch, Alejandro Garcia, Mrs Hayes, Kevin Browne, +Amadeus Dion Batain, Anthony Page, Ravi Zacariah, Jeniffer Basbas Lopoz, Amelia Santos Mcasera, Evelyn Tantay Batitis, Teroy Ambrad, Escolastico Ibanez, Angelita Lachica Morales, Amadeus Dion Batain, Fr Beaumont Brandie, Pjerin, Tom, Ambrocio Cruz, Natividad Cruz, Anita Cruz, Alice Juan, Officer Sutton, Peter Sheriff (05.06.20), Walenty Kolosionsek (30.06.20), Fr Bill Scot, Emmanuel Narciso, Remedios Legaspi, Robin Plummer (15.07.20), Eunice Banag (09.08.20), Fr Anthony Cedaka (11.09.20)

For those who mourn…
Barbara R & family, Brenda W & family, Joseph S, Catherine L & family, Rev George C & family, Jean C, Margaret & Bonita C, Debbie M & family, Phil E & Family, Adrian Kelly & family, Fr Nicholas Pnematicatos & family, Fr Andrew White & family, Richard Cole & family, the Francis Family, the White family, the Finch Family, the Garcia Family, the Hayes Family, the Browne Family, the Zachariah Family, the Brandie Family, the Manghera Family, the Cruz Family, the Hounsome Family, the Sheriff Family, The Banag Family, The Havelock Family, The Balanescu Family, The Macsim Family,

For those defending the faith...
Aid to the Church in Need (supporting persecuted Christians)
Association of Christian Teachers (Christians who work in – or care about – education)
Centre for Bio-ethical Research (pro-life) UK / USA
Christian Hacking (pro-life)
Christian Legal Centre (safeguarding the legal freedom of Christians)
Barnabus Fund (supporting persecuted Christians)
Jerusalem Merit (supporting the Iraqi refugee community in Jordan)
40 Days for Life (pro-life)