Sanctuary and Asylum Linda Rabben
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What Is Pastoral Activity? 1983 Code of Canon Law Can. 528 §1. a Pastor Is Obliged to Make Provision So That the Word of God I
What is Pastoral Activity? 1983 Code of Canon Law Can. 528 §1. A pastor is obliged to make provision so that the word of God is proclaimed in its entirety to those living in the parish; for this reason, he is to take care that the lay members of the Christian faithful are instructed in the truths of the faith, especially by giving a homily on Sundays and holy days of obligation and by offering catechetical instruction. He is to foster works through which the spirit of the gospel is promoted, even in what pertains to social justice. He is to have particular care for the Catholic education of children and youth. He is to make every effort, even with the collaboration of the Christian faithful, so that the message of the gospel comes also to those who have ceased the practice of their religion or do not profess the true faith. §2. The pastor is to see to it that the Most Holy Eucharist is the center of the parish assembly of the faithful. He is to work so that the Christian faithful are nourished through the devout celebration of the sacraments and, in a special way, that they frequently approach the sacraments of the Most Holy Eucharist and penance. He is also to endeavor that they are led to practice prayer even as families and take part consciously and actively in the sacred liturgy which, under the authority of the diocesan bishop, the pastor must direct in his own parish and is bound to watch over so that no abuses creep in. -
Procedures for Reverencing the Tabernacle and the Altar Before, During and After Mass
Procedures for Reverencing the Tabernacle and the Altar Before, During and After Mass Key Terms: Eucharist: The true presence of Christ in the form of his Body and Blood. During Mass, bread and wine are consecrated to become the Body and Blood of Christ. Whatever remains there are of the Body of Christ may be reserved and kept. Tabernacle: The box-like container in which the Eucharistic Bread may be reserved. Sacristy: The room in the church where the priest and other ministers prepare themselves for worship. Altar: The table upon which the bread and wine are blessed and made holy to become the Eucharist. Sanctuary: Often referred to as the Altar area, the Sanctuary is the proper name of the area which includes the Altar, the Ambo (from where the Scriptures are read and the homily may be given), and the Presider’s Chair. Nave: The area of the church where the majority of worshippers are located. This is where the Pews are. Genuflection: The act of bending one knee to the ground whilst making the sign of the Cross. Soon (maybe even next weekend – August 25-26) , the tabernacle will be re-located to behind the altar. How should I respond to the presence of the reserved Eucharist when it will now be permanently kept in the church sanctuary? Whenever you are in the church, you are in a holy place, walking upon holy ground. Everyone ought to be respectful of Holy Rosary Church as a house of worship and prayer. Respect those who are in silent prayer. -
Sanctuary: a Modern Legal Anachronism Dr
SANCTUARY: A MODERN LEGAL ANACHRONISM DR. MICHAEL J. DAVIDSON* The crowd saw him slide down the façade like a raindrop on a windowpane, run over to the executioner’s assistants with the swiftness of a cat, fell them both with his enormous fists, take the gypsy girl in one arm as easily as a child picking up a doll and rush into the church, holding her above his head and shouting in a formidable voice, “Sanctuary!”1 I. INTRODUCTION The ancient tradition of sanctuary is rooted in the power of a religious authority to grant protection, within an inviolable religious structure or area, to persons who fear for their life, limb, or liberty.2 Television has Copyright © 2014, Michael J. Davidson. * S.J.D. (Government Procurement Law), George Washington University School of Law, 2007; L.L.M. (Government Procurement Law), George Washington University School of Law, 1998; L.L.M. (Military Law), The Judge Advocate General’s School, 1994; J.D., College of William & Mary, 1988; B.S., U.S. Military Academy, 1982. The author is a retired Army judge advocate and is currently a federal attorney. He is the author of two books and over forty law review and legal practitioner articles. Any opinions expressed in this Article are those of the author and do not represent the position of any federal agency. 1 VICTOR HUGO, THE HUNCHBACK OF NOTRE-DAME 189 (Lowell Bair ed. & trans., Bantam Books 1956) (1831). 2 Michael Scott Feeley, Toward the Cathedral: Ancient Sanctuary Represented in the American Context, 27 SAN DIEGO L. REV. -
Church and Liturgical Objects and Terms
Church and Liturgical Objects and Terms Liturgical Objects Used in Church The chalice: The The paten: The vessel which golden “plate” that holds the wine holds the bread that that becomes the becomes the Sacred Precious Blood of Body of Christ. Christ. The ciborium: A The pyx: golden vessel A small, closing with a lid that is golden vessel that is used for the used to bring the distribution and Blessed Sacrament to reservation of those who cannot Hosts. come to the church. The purificator is The cruets hold the a small wine and the water rectangular cloth that are used at used for wiping Mass. the chalice. The lavabo towel, The lavabo and which the priest pitcher: used for dries his hands after washing the washing them during priest's hands. the Mass. The corporal is a square cloth placed The altar cloth: A on the altar beneath rectangular white the chalice and cloth that covers paten. It is folded so the altar for the as to catch any celebration of particles of the Host Mass. that may accidentally fall The altar A new Paschal candles: Mass candle is prepared must be and blessed every celebrated with year at the Easter natural candles Vigil. This light stands (more than 51% near the altar during bees wax), which the Easter Season signify the and near the presence of baptismal font Christ, our light. during the rest of the year. It may also stand near the casket during the funeral rites. The sanctuary lamp: Bells, rung during A candle, often red, the calling down that burns near the of the Holy Spirit tabernacle when the to consecrate the Blessed Sacrament is bread and wine present there. -
Confirmation Within Mass Notes for Altar Servers
DIOCESE OF HARRISBURG THE CELEBRATION OF THE SACRAMENT OF CONFIRMATION WITHIN MASS NOTES FOR ALTAR SERVERS INTRODUCTION These notes are supplied with the purpose of aiding the individual responsible for preparing the altar servers for the administration of the Sacrament of Confirmation. It is important that the servers understand the significance of their role in the liturgy and be prepared to carry it out in a reverent and respectful manner. During the actual ceremony, the servers will be supervised by a Master of Ceremonies assigned by the Bishop’s Office. The servers should be informed that they are to follow the directives of the Master of Ceremonies. Servers should be reminded that they are to dress appropriately for the Confirmation ceremony. “Jeans and sneakers” are not acceptable. THURIFER The Thurifer will come to Bishop prior to start of procession and the Bishop will impose incense. After imposing, the Bishop will then bless the incense burning on the charcoal. Then the Thurifer closes the lid of the thurible. The Thurifer will lead the procession into the church. The Thurifer will carry the thurible and boat with incense. Upon arriving at the altar, the Thurifer will make a reverence to the altar and then move to the left side of the sanctuary to the left of the altar. The Thurifer will be prepared to approach the Bishop after the Bishop reverences the altar. The Bishop will impose incense. The Thurifer should give thurible to the Deacon, who in turn will hand the thurible to the Bishop. If no Deacon is present, then the Thurifer will hand the thurible directly to the Bishop. -
The Sermon of Urban II in Clermont and the Tradition of Papal Oratory Georg Strack Ludwig-Maximilians-Universität, Munich
medieval sermon studies, Vol. 56, 2012, 30–45 The Sermon of Urban II in Clermont and the Tradition of Papal Oratory Georg Strack Ludwig-Maximilians-Universität, Munich Scholars have dealt extensively with the sermon held by Urban II at the Council of Clermont to launch the First Crusade. There is indeed much room for speculation, since the original text has been lost and we have to rely on the reports of it in chronicles. But the scholarly discussion is mostly based on the same sort of sources: the chronicles and their references to letters and charters. Not much attention has been paid so far to the genre of papal synodal sermons in the Middle Ages. In this article, I focus on the tradition of papal oratory, using this background to look at the call for crusade from a new perspective. Firstly, I analyse the versions of the Clermont sermon in the crusading chronicles and compare them with the only address held by Urban II known from a non-narrative source. Secondly, I discuss the sermons of Gregory VII as they are recorded in synodal protocols and in historiography. The results support the view that only the version reported by Fulcher of Chartres corresponds to a sort of oratory common to papal speeches in the eleventh century. The speech that Pope Urban II delivered at Clermont in 1095 to launch the First Crusade is probably one of the most discussed sermons from the Middle Ages. It was a popular motif in medieval chronicles and is still an important source for the history of the crusades.1 Since we only have the reports of chroniclers and not the manuscript of the pope himself, each analysis of this address faces a fundamental problem: even the three writers who attended the Council of Clermont recorded three different versions, quite distinctive both in content and style. -
'Sanctuary' Jurisdiction?
Background on ‘Sanctuary’ Jurisdictions and Community Policing What is a ‘sanctuary’ jurisdiction? There is no single definition of what comprises a “sanctuary” jurisdiction. The term, which is borrowed from the church-centered sanctuary movement of the 1980s, is not defined by federal law and has been applied to a wide variety of jurisdictions, from those that have passed ordinances barring many types of cooperation with federal immigration authorities to those that merely have expressed concern about controversial state-level immigration enforcement laws, such as Arizona’s SB 1070. Immigration enforcement is a federal responsibility Immigration enforcement always has been primarily a federal responsibility. As the U.S. Supreme Court recently reaffirmed in Arizona v. U.S., the case in which the court struck down much of Arizona’s SB 1070, the federal government possesses “broad, undoubted power over the subject of immigration.” At the same time, federalism principles under the U.S. Constitution limit what Congress can do to mandate that state and local law enforcement carry out federal immigration priorities and programs. Constitutional restrictions prevent the federal government from attempting to “commandeer” state governments into directly carrying out federal regulatory programs. There are no “law-free zones” for immigration. Federal immigration laws are valid throughout the United States, including in “sanctuary” jurisdictions. Even where a particular city or law enforcement agency declines to honor an U.S. Immigration and Customs Enforcement (ICE) immigration detainer or limits involvement with federal immigration authorities, officers and agents from Customs and Border Protection and ICE are able to enforce federal immigration laws. Adopting community policing strategies is not being a “sanctuary city” Over the past three decades, numerous state and local law enforcement agencies have implemented community policing strategies. -
Sanctuary Not Deportation: a Faithful Witness to Building Welcoming Communities
Sanctuary Not Deportation: A Faithful Witness to Building Welcoming Communities You who live in the shelter of the Most High, who abide in the shadow of the Almighty, will say to the Lord, “My refuge and my fortress; my God, in whom I trust.” - Psalm 91:1-2 As the faith community, we are called to accompany our community members, congregants and neighbors facing deportation. Table of Contents Sanctuary Movement and the Immigrants’ Rights Movement…. Page 2 What is Sanctuary?...............................................................................................Page 2-3 An Ancient Tradition of Faith Communities/ The Sanctuary Movement in the 1980s / Sacred Texts / Current Day Sanctuary Movement Goals and Strategy……………………………………………………………………Page 5 Expanding Sanctuary ……………………………………………………………… Page 5-6 Talking Points and Messaging …………………………………………………Page 6-7 Who is Seeking Sanctuary?.......................................................................Page 8 How do we “Declare Sanctuary?”……………………………………………..Page 8-9 Joint Public Declaration of Sanctuary Advocacy…………………………………………………………………………………..Page 8 Leadership of those in Sanctuary……………………………………………..Page 9 What are the logistics of Sanctuary?.....................................................Page 10 Living Arrangements/ Legal Questions / Community Support/ Training other Congregations Communications……………………………………………………………………….Page 11-15 Sample Press Advisory / Sample Op-Ed / Social Media 1 Sanctuary Movement and the Immigrants’ Rights Movement People of faith from all traditions called -
The Permission to Publish
THE PERMISSION TO PUBLISH A Resource for Diocesan and Eparchial Bishops on the Approvals Needed to Publish Various Kinds of Written Works Committee on Doctrine • United States Conference of Catholic Bishops The Permission to Publish A Resource for Diocesan and Eparchial Bishops on the Approvals Needed to Publish Various Kinds of Written Works Committee on Doctrine • United States Conference of Catholic Bishops The document The Permission to Publish: A Resource for Diocesan and Eparchial Bishops on the Approvals Needed to Publish Various Kinds of Written Works was developed as a resource by the Committee on Doctrine of the United States Conference of Catholic Bishops (USCCB). It was reviewed by the committee chairman, Archbishop William J. Levada, and has been author- ized for publication by the undersigned. Msgr. William P. Fay General Secretary, USCCB Excerpts from the Code of Canon Law: New English Translation. Translation of Codex Iuris Canonici prepared under the auspices of the Canon Law Society of America, Washington, D.C. © 1998. Used with permission. Excerpts from the Code of Canons of the Eastern Churches: New English Translation. Translation of Codex Canonum Ecclesiarum Orientalium pre- pared under the auspices of the Canon Law Society of America, Washington, D.C. © 2001. Used with permission. First Printing, June 2004 ISBN 1-57455-622-3 Copyright © 2004, United States Conference of Catholic Bishops, Washington, D.C. All rights reserved. No part of this work may be reproduced or transmit- ted in any form or by any means, electronic or mechanical, including photo- copying, recording, or by any information storage and retrieval system, with- out permission in writing from the copyright holder. -
Confirmation Servers Notes
OFFICE FOR DIVINE WORSHIP ARCHDIOCESE OF PHILADELPHIA Most Reverend John J. McIntyre, Auxiliary Bishop ALTAR SERVER NOTES FOR THE RITE OF CONFIRMATION WITHIN MASS These notes are for the benefit of the pastor and those who assist him in the training of altar servers for the celebration of the Sacred Liturgy on the occasion of Mass with a Bishop for the Sacrament of Confirmation. Altar servers, whether children or adults, should be reminded of the significance of their role and be well-prepared to carry out their respective duties responsibly and reverently. Therefore, a thorough review of the Rite of Confirmation within Mass should be provided for the altar servers. During the actual celebration, a minimum of guidance will be offered by the Master of Ceremonies. Altar servers wear albs during the celebration of the Sacred Liturgy. Chairs should be so arranged in the sanctuary for the servers so that they can easily carry out their duties and participate in the Mass but do not face the congregation. Eight altar servers in all are needed for the Rite of Confirmation within Mass: thurifer, crucifer, two candle bearers/servers, Sacred Chrism bearer, miter and crozier bearer, and book bearer. If eight servers are not available, then the crucifer can also serve as the book bearer and one of the servers can act as the Sacred Chrism bearer. DUTIES OF THE ALTAR SERVERS The Thurifer • The thurifer approaches the Bishop prior to the procession for the imposition of incense. The thurifer, after the imposition of incense, leads the procession into the church. -
Papacy Supported Various Oper- IX E X,” Archivo Storico Per Le Provincie Napoletani, Ations in Which “Reconquest” Contested with Piracy
SCHISM beach at Ostia, sailed up the Tiber, and pillaged the areas these grounds by the inhabitants of the March of Ancona of Rome outside the Aurelian wall, including the basili- (Registres, no. 73) and the diocese of Tarragona (no. cas of ST. PETER’S and ST. PAUL’S OUTSIDE THE WALLS. 3731), and gave out authorizations for trading to the in- The response was swift and effective. After GREGORY IV habitants of the diocese of Cuenca (no. 3303), Mallorca built, unsuccessfully, a fortress at Ostia (Gregoriopolis), (no. 3731), and the Latin Empire of Constantinople (nos. LEO IV fortified the Leonine City in Rome and in 854 re- 6586 and 6831). built and fortified Centumcellae on the present site of Religious and intellectual relations had to be ap- Civitavecchia (Leopolis). JOHN VIII fortified St. Paul’s proached with similar subtlety. Any attempt at mission- Outside the Walls and acquired a navy. In 849, another ary activity was vain, but a better acquaintance with raid was checked by the fleets of Naples and Amalfi off Islam was soon acquired. The Qur’an was translated on Ostia. the initiative of the abbot of Cluny in 1141–3. Ignorance The danger was more serious in southern Italy, whose was rife, and on both sides. Yet for all the Christians who political dismemberment would later ensure the Nor- continued to believe that Muhammad worshiped Venus mans’ success. Here the Saracens settled in. In 838, they and Apollo and that the “Mohammedans” were pagans occupied Brindisi and Taranto; from there, the au- or heretics, there were many intellectuals of the 13th tonomous Byzantine duchy of Naples called on their help century who proclaimed their admiration for Arab sci- against the Lombards of Benevento. -
Colleague, Critic, and Sometime Counselor to Thomas Becket
JOHN OF SALISBURY: COLLEAGUE, CRITIC, AND SOMETIME COUNSELOR TO THOMAS BECKET By L. Susan Carter A DISSERTATION Submitted to Michigan State University in partial fulfillment of the requirements for the degree of History–Doctor of Philosophy 2021 ABSTRACT JOHN OF SALISBURY: COLLEAGUE, CRITIC, AND SOMETIME COUNSELOR TO THOMAS BECKET By L. Susan Carter John of Salisbury was one of the best educated men in the mid-twelfth century. The beneficiary of twelve years of study in Paris under the tutelage of Peter Abelard and other scholars, John flourished alongside Thomas Becket in the Canterbury curia of Archbishop Theobald. There, his skills as a writer were of great value. Having lived through the Anarchy of King Stephen, he was a fierce advocate for the liberty of the English Church. Not surprisingly, John became caught up in the controversy between King Henry II and Thomas Becket, Henry’s former chancellor and successor to Theobald as archbishop of Canterbury. Prior to their shared time in exile, from 1164-1170, John had written three treatises with concern for royal court follies, royal pressures on the Church, and the danger of tyrants at the core of the Entheticus de dogmate philosophorum , the Metalogicon , and the Policraticus. John dedicated these works to Becket. The question emerges: how effective was John through dedicated treatises and his letters to Becket in guiding Becket’s attitudes and behavior regarding Church liberty? By means of contemporary communication theory an examination of John’s writings and letters directed to Becket creates a new vista on the relationship between John and Becket—and the impact of John on this martyred archbishop.