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The Centrality of the Holy Sacrifice of the Mass at Christendom College
THE CENTRALITY OF THE HOLY SACRIFICE OF THE MASS AT CHRISTENDOM COLLEGE The Church teaches that the Eucharist is “the source and summit of the Christian life”1 and that the celebration of the Mass “is a sacred action surpassing all others. No other action of the Church can equal its efficacy.”2 That is why “as a natural expression of the Catholic identity of the University. members of this community . will be encouraged to participate in the celebration of the sacraments, especially the Eucharist, as the most perfect act of community worship.”3 Those central truths are taught and lived at Christendom College, a “Catholic coeducational college institutionally committed to the Magisterium”4 of the Church, in the following ways: The Celebration of the Sacred Liturgy The Holy Sacrifice of the Mass • Mass is offered frequently: twice daily Monday through Thursday, three times on MONDAY (Friday), twice on Saturday, and once on Sunday (the day on which we gather as one family). • Mass in the Roman Rite is celebrated in all the ways offered by the Church: in the Ordinary Form in both English and Latin, and in the Extraordinary Form from one to three times per week, as circumstances permit. • The Ordinary Form of the Mass is celebrated with the solemnity appropriate to each feast, utilizing worthy sacred vessels and vestments, and drawing upon the Church’s rich tradition of chant, polyphony, and hymnody. • The Ordinary Form of the Mass is celebrated reverently and with rubrical fidelity. • No classes or other activities are scheduled during Mass times. • The majority of the College community attends daily Mass regularly and with great devotion. -
Parish Library Listing
LISTING BY TITLE Title Author Call Number 2 Corinthians (Lifeguide Bible Studies) Stevens, Paul 227.3 STE 3 stories in one : bible heroes storybook Rector, Andy REC JUN 50 ways to tap the power of the sacraments : how you and Ghezzi, Bert 234.16 GHE your family can live grace-filled lives A Body broken for a broken people : Eucharist in the New Moloney, Francis J. 234.163 MOL Testament Revised Edition A Body Broken For A Broken People : Eucharist In The Moloney, Francis J. 232.957 MOL New Testament A book of comfort : thoughts in late evening Mohan, Robert Paul 248.48 MOH A bridge and a resting place : the Ursulines at Dutton Park Ord, Mary Joan 255.974 ORD 1919-1980 A call to joy : living in the presence of God Matthew, Kelly 248.4 MAT A case for peace in reason and faith Hellwig, Monika K. 291.17873 HEL A children's book of saints Williamson, Hugh Ross / WIL JUN Connelly, Sheila A child's Bible stories : in living pictures Ryder, Lilian / Walsh, David RYD JUN A church for all peoples : missionary issues in a world LaVerdiere, Eugene 266.2 LAV church Eugene LaVerdiere, S.S.S - edi A Church to believe in : Discipleship and the dynamics of Dulles, Avery 262 DUL freedom A coming Christ in Advent : essays on the Gospel Brown, Raymond Edward 226.2 BRO narritives preparing for the Birth of Jesus : Matthew 1 and Luke 1 A crisis of truth - the attack on faith, morality and mission in Martin, Ralph 282.09 MAR the Catholic Church A crown of glory : a biblical view of aging Dulin, Rachel Zohar 261.834 DUL A danger to the State : An historical novel Trower, Philip 823.914 TRO A heart for Europe : the lives of Emporer Charles and Bogle, James 943.6044 BOG Empress Zita of Austria-Hungary A helping hand : A reflection guide for the divorced, Horstman, James L. -
The Virtue of Penance in the United States, 1955-1975
THE VIRTUE OF PENANCE IN THE UNITED STATES, 1955-1975 Dissertation Submitted to The College of Arts and Sciences of the UNIVERSITY OF DAYTON In Partial Fulfillment of the Requirements for The Degree Doctor of Philosophy in Theology By Maria Christina Morrow UNIVERSITY OF DAYTON Dayton, Ohio December 2013 THE VIRTUE OF PENANCE IN THE UNITED STATES, 1955-1975 Name: Morrow, Maria Christina APPROVED BY: _______________________________________ Sandra A. Yocum, Ph.D. Committee Chair _______________________________________ William L. Portier, Ph.D. Committee Member Mary Ann Spearin Chair in Catholic Theology _______________________________________ Kelly S. Johnson, Ph.D. Committee Member _______________________________________ Jana M. Bennett, Ph.D. Committee Member _______________________________________ William C. Mattison, III, Ph.D. Committee Member iii ABSTRACT THE VIRTUE OF PENANCE IN THE UNITED STATES, 1955-1975 Name: Morrow, Maria Christina University of Dayton Advisor: Dr. Sandra A. Yocum This dissertation examines the conception of sin and the practice of penance among Catholics in the United States from 1955 to 1975. It begins with a brief historical account of sin and penance in Christian history, indicating the long tradition of performing penitential acts in response to the identification of one’s self as a sinner. The dissertation then considers the Thomistic account of sin and the response of penance, which is understood both as a sacrament (which destroys the sin) and as a virtue (the acts of which constitute the matter of the sacrament but also extend to include non-sacramental acts). This serves to provide a framework for understanding the way Catholics in the United States identified sin and sought to amend for it by use of the sacrament of penance as well as non-sacramental penitential acts of the virtue of penance. -
Repentance, Penance, & the Forgiveness of Sins
REPENTANCE, PENANCE, & THE FORGIVENESS OF SINS Catholic translations of the Bible have often used the words “repentance” and “penance” interchangeably. Compare the Douay- Rheims Version with the New American Catholic Bible at Acts 2:38 and Acts 26:20 and you will see that these words (repentance & penance) are synonymous, words carrying the same meaning as the another. The Catholic Dictionary published by “Our Sunday Visitor”, a Catholic publication defines these words in the following ways: Repentance = Contrition for sins and the resulting embrace of Christ in conformity to Him. Penance or Penitence = Spiritual change that enables a sinner to turn away from sin. The virtue that enables human beings to acknowledge their sins with true contrition and a firm purpose of amendment. If there is any difference of meaning, I would suggest from pondering Greek definitions, that repentance (from the New Testament) 1 focuses on a change of heart, a change of mind and penance centers on the works of faith that this change of heart has produced. But both the change of heart and the works of faith go together; they are part of the same package. The Church has always taught that Christ’s death and resurrection brought reconciliation between God and humanity and that “the Lord entrusted the ministry of reconciliation to the Church.”1 The catechism teaches that because sin often wrongs the neighbor, while absolution forgives sin, “it does not remedy all the disorders sin has caused,”2 therefore the sinner must still recover his full spiritual health by doing works meet for repentance, that is, prove your repentance by what you do. -
Jesuits and Eucharistic Concelebration
JesuitsJesuits and Eucharistic Concelebration James J. Conn, S.J.S.J. Jesuits,Jesuits, the Ministerial PPriesthood,riesthood, anandd EucharisticEucharistic CConcelebrationoncelebration JohnJohn F. Baldovin,Baldovin, S.J.S.J. 51/151/1 SPRING 2019 THE SEMINAR ON JESUIT SPIRITUALITY Studies in the Spirituality of Jesuits is a publication of the Jesuit Conference of Canada and the United States. The Seminar on Jesuit Spirituality is composed of Jesuits appointed from their provinces. The seminar identifies and studies topics pertaining to the spiritual doctrine and practice of Jesuits, especially US and Canadian Jesuits, and gath- ers current scholarly studies pertaining to the history and ministries of Jesuits throughout the world. It then disseminates the results through this journal. The opinions expressed in Studies are those of the individual authors. The subjects treated in Studies may be of interest also to Jesuits of other regions and to other religious, clergy, and laity. All who find this journal helpful are welcome to access previous issues at: [email protected]/jesuits. CURRENT MEMBERS OF THE SEMINAR Note: Parentheses designate year of entry as a seminar member. Casey C. Beaumier, SJ, is director of the Institute for Advanced Jesuit Studies, Chestnut Hill, Massachusetts. (2016) Brian B. Frain, SJ, is Assistant Professor of Education and Director of the St. Thomas More Center for the Study of Catholic Thought and Culture at Rock- hurst University in Kansas City, Missouri. (2018) Barton T. Geger, SJ, is chair of the seminar and editor of Studies; he is a research scholar at the Institute for Advanced Jesuit Studies and assistant professor of the practice at the School of Theology and Ministry at Boston College. -
Theological Basis and Canonical Implications of Involvement of Religious in the Local Church
1 Theological basis and Canonical Implications of Involvement of Religious in the Local Church 1. Introduction There are two states in the church – the clergy and the laity. The two groups of persons are referred to as hierarchical/institutional and charismatic/prophetic. There are different categories of people in the church – the clergy, the consecrated people and the laity. The three categories are to work in collaboration with each other in order to evangelise and build the Body of Christ. The consecrated persons/religious are in the vanguard of the mission of the church. They are encouraged to be enterprising in their initiatives and undertakings in keeping with the charismatic and prophetic nature of religious life. But they depend on the hierarchical/institutional church for discernment and approval of their charism and apostolate. Working together does cause some conflict and tensions. Hence a proper understanding of these two groups along with the theological basis of consecrated life, their roles and dependence (canonical implications), will help to clarify the relationships and bring about more effectiveness in ministry. If they work in partnership, with dialogue and mutual consultation, the church will benefit and the kingdom that Christ inaugurated will be furthered. 2. Brief History of Consecrated life How did consecrated life begin? What were its essentials? What is its present form? What was the role of the hierarchy in approving it? In order to seek an answer to these questions, we will have to look into a brief history of consecrated life. In early Christian communities there were virgins, widows and ascetics who lived a life distinguished from the ordinary life by its leaning to perfection, continence and sometimes the renunciation of riches. -
The Dialogo Della Unione Spirituale Di Dio Con L’Anima by Bartolomeo Cordoni
chapter 12 The Editorial History of a Rare and Forbidden Franciscan Book of the Italian Renaissance: The Dialogo della Unione Spirituale di Dio con l’anima by Bartolomeo Cordoni Michele Camaioni The early decades of the Cinquecento witnessed a proliferation of religious publications in the Italian vernacular. In the second half of the century the Council of Trent (1545–1563) and the founding of the Roman Congregations of the Holy Office (1542) and of the Index (1572) would halt the consistent and substantially uncontrolled development of devotional and spiritual literature. But in the generation before this a huge number of pamphlets and books, “from the more traditional to the more innovative”, flooded the markets of the Italian peninsula, with considerable impact on the religious thought and prac- tice of both clergy and laypeople.1 As has been pointed out, spiritual books acted in those years, alongside with popular preaching, as effective vehicles for religious propaganda and for the dissemination of new ideas.2 They promoted not only the doctrines introduced by the German and Swiss Reformation, but also the anti-dogmatic spirituality and the reform proposals elaborated by Italian evangelical groups clustered around such leading figures as the Venetian cardinal Gaspare Contarini and the Spanish alumbrado Juan de Valdés, or by the representatives of the most dynamic religious gatherings of the age, from 1 For an overview on this topic, see Ugo Rozzo, Linee per una storia dell’editoria religiosa in Italia (1465–1600) (Udine: Arti Grafiche Friulane, 1993); Edoardo Barbieri, ‘Tradition and Change in the Spiritual Literature of the Cinquecento’, in Gigliola Fragnito (ed.), Church, Censorship and Culture in Early Modern Italy (Cambridge: Cambridge University Press, 2001), pp. -
January 12, 2020
The Baptism of our Lord — January 12, 2020 SAINT MARY’S & SAINT ELIZABETH’S CATHOLIC CHURCHES Phone: 701-579-4312 FATHER GARY BENZ-PASTOR [email protected]; Cell Phone 701-509-9504; Rectory 701-579-4874 VICTOR DVORAK –DEACON www.stmaryschurchnewengland.com “After Jesus was baptized, He came up from the water . .” There is an old story of a German cob- bler who used to sit in the doorway of his cottage and work at his trade. He was always singing or humming as he worked and most of his tunes were of a religious nature. One day, a Jewish merchant passed by and he was attracted by the cheerful appearance and the cheery song of the worker. “My friend,” remarked the Jew, “You seem exceedingly happy.” “I am,” remarked the cobbler, “I have good reason for it, since I am a King’s son.” The Jew continued on his way, thinking to himself that this guy was a mental case. Imagine, a peasant calling himself the son of a king! A few days later, the Jew passed the same cottage. “Good morning your royal highness,” was the Jew’s half scornful greeting. “Good morning,” said the cobbler. He continued, “I wonder if you believe that I am not the son of a king. Let me explain what I mean. As a Christian, I was baptized and Baptism makes one an adopted child of the King of heaven.” The Jew was so impressed that as he contemplated this in the following days and weeks, he eventually decided to seek Baptism and enter the Church. -
Rite of Penance Introduction
RITE OF PENANCE INTRODUCTION I The Mystery of Reconciliation in the History of Salvation 2 II The Reconciliation of Penitents in the Church’s Life 2 The Church is Holy but always in need of Purification 2 Penance in the Church’s Life and Liturgy 2 Reconciliation with God and with the Church 3 The Sacrament of Penance and Its Parts 3 a) Contrition 3 b) Confession 3 c) Act of Penance (Satisfaction) 3 d) Absolution 3 The Necessity and Benefit of the Sacrament 4 II Offices and Ministries in the Reconciliation of Penitents 4 The Community in the Celebration of Penance 4 The Minister of the Sacrament of Penance 4 The Pastoral Exercise of This Ministry 4 The Penitent 5 IV The Celebration of the Sacrament of Penance 5 The Place of Celebration 5 The Time of Celebration 5 Liturgical Vestments 5 A Rite for the Reconciliation of Individual Penitents 5 Preparation of Priest and Penitent 5 Welcoming the Penitent 5 Reading the Word of God 6 Confession of Sins and the Act of Penance 6 The Prayer of the Penitent and the Absolution by the Priest 6 Proclamation of Praise and Dismissal of the Penitent 6 Short Rite 6 B Rite for Reconciliation of Several Penitents with Individual Confession and Absolution 6 Introductory Rites 7 The Celebration of the Word of God 7 The Rite of Reconciliation 7 Dismissal of the People 8 C Rite for Reconciliation of Penitents with General Confession and Absolution 8 The Discipline of General Absolution 8 The Rite of General Absolution 8 V Penitential Celebrations 9 Nature and Structure 9 Benefit and Importance 9 VI Adaptations -
Diocesan Directory 2017
COLORADO Diocesan Directory 2017 INDEX Abbreviations of Orders & Priestly fraternities………………………………..31-37 Catholic Charities…………………………...26 Chancery……………………………………...4 Councils/Commissions……………...…..….29 Deacons………………………………….21-23 Deaneries……………………………………..3 Deanery Map………………………………….2 Diocesan Institutions……………………26-28 Hospitals…………………………………..…26 Mission & Vision of the Diocese…………....1 Parishes & Missions…………………….10-15 Parish Office Quick Reference………......5-9 Priests………………………………….…17-20 Province Dioceses……………………….….30 Rel. Communities of Men/Women..……....26 Rel. Orders & Priestly Fraternities...…..….26 Retired Deacons………………………….,..23 Retired Priests…………………………,…...20 Schools……………………………………,...27 Sisters……………………………………24-25 . MISSION Catholics of Southern Colorado Missionary Disciples of Jesus Christ, evangelizing a diversity of cultures by proclaiming the Gospel, celebrating the Sacraments and promoting Justice & Charity, in service to the people entrusted to our care. VALUES Respect: Every human life has value and dignity Faithfulness: Living the Tradition of the Catholic faith Communicating the Faith: Preaching, teaching and celebrating Generosity: Responding to God’s Grace with gratitude VISION By 2021 we will be a self-sufficient and well-informed Diocese, rooted in prayer with a clear understanding of the teachings of the Church, living a Sacramental life, looking to build the future of the Church in Southern Colorado, sharing our ministries and gifts. GOALS Communication: Bridging gaps and building relationships through effective, two-way, consistent communication. Youth: Engaging and forming youth for lifelong relationship with Christ and the Church. Finances: Creatively seeking, gratefully receiving and prudently managing funds and resources across Parish boundaries of the sake of the mission. Priests: More intentionally fostering, forming, building fraternity among and caring for our Priests to insure the future of the Church in Southern Colorado. -
National Catholic Educational Association
SEMINARY JOURNAL VOlUme eighteeN NUmber ONe SPriNg 2012 Theme: Evangelization From the Desk of the Executive Director Msgr. Jeremiah McCarthy The New Evangelization and the Formation of Priests for Today Most Rev. Edward W. Clark, S.T.D. A Worldly Priest: Evangelization and the Diocesan Priesthood Rev. Matthew Ramsay For I Was a Stranger and You Welcomed Me Cardinal Roger Mahony Teaching Catechesis to Seminarians: A Fusion of Knowledge and Pedagogy Jim Rigg, Ph.D. International Priests in the United States: An Update Rev. Aniedi Okure, O.P. Emphasizing Relationality in Distance Learning: Looking toward Human and Spiritual Formation Online Dr. Sebastian Mahfood, O.P., and Sr. Paule Pierre Barbeau, O.S.B., Ph.D. Pastoral Ministry: Receiving Even While Giving Deacon James Keating, Ph.D. On a Dominican Vision of Theological Education Ann M. Garrido, D.Min. Priest as Catechetical Leader Diana Dudoit Raiche, Ph.D. Mountain Men: Preparing Seminarians for the Spiritual Trek Sr. Mary Carroll, S.S.S.F. Virtual Reality Requiring Real Virtue Msgr. Anthony J. Ireland, S.T.D. The Heart of the Matter Most Rev. Edward Rice Catholic Ministry Formation Enrollment: Statistical Overview for 2011-2012 Mary Gautier, Ph.D. BOOK REVIEW Life and Lessons from a Warzone: A Memoir of Dr. Robert Nyeko Obol by Robert Obol Reviewed by Dr. Sebastian Mahfood, O.P., Ph.D. National Catholic Educational Association The logo depicts a sower of seed and reminds us of the derivation of the word “seminary” from the Latin word “seminarium,” meaning “a seed plot” or “a place where seedlings are nurtured and grow.” SEMINARY JOURNAL VOLUME 18 NUMBER ONE SPRING 2012 Note: Due to leadership changes in the Seminary Department, this volume was actually published in April 2013. -
Sacrament of Penance and Reconciliation
9. You shall not desire your neighbor’s wife. Am I • If you do not know or cannot remember an Act envious of another’s spouse? Have I consented to of Contrition you may pray: Lord Jesus, Son of Sacrament of Penance impure thoughts? Do I try to control my imagina- God, have mercy on me, a sinner. And tion? Am I reckless and irresponsible in the books I read and the movies I watch? • The priest, acting in the person of Christ, will Reconciliation then absolve you from your sins. 10. You shall not desire your neighbors goods. Am I envious of the possessions of others? Am I re- • After the Absolution, the priest says “Give sentful and bitter over my position in life? thanks to the Lord for he is good.” You re- spond, “His mercy endures forever.” Receiving the Sacrament of Penance • Then the priest will dismiss you by saying “The “Bless me Father, for I have sinned…” Lord has freed you from your sins, go in peace.” The confession (or disclosure) of sins, even from a simply human point of view, frees us and facilitates Act of Contrition our reconciliation with others. Through such an ad- O my God, I am heartily sorry for having offended mission, man looks squarely at the sins he is guilty you, and I detest all my sins because I dread the of; takes responsibility for them; and thereby opens loss of heaven and the pains of hell. But most of himself again to God and to the communion of the all, because I have offended you, my God, who are Church in order to make a new future possible.