Monday of the Fourth Week of Lent
March 31, 2014


Pope Francis Goes to Confession: Click here to view.

Question of the Day:
I remember that during the season of Lent the Church had us do rigorous penance. What, if any, penitential practices are encouraged today?

The thought of doing penance can send ‘chills up one’s spine’, especially when reflecting on Lent in times gone by. Penance is a necessary and essential part of the spiritual life and the process of conversion. As such, it should be seen in a more positive and beneficial way than once perceived. It can be voluntary or imposed and consists of many aspects: prayers, alms-giving, fasting, acts of charity, etc. Today the Church has adopted a more responsible, mature and adult approach to the whole notion of penance, stressing the voluntary dimension. The practice of doing penance can assist one in growing in a greater awareness of their need for God and creating an awareness of service to others in the community.

The Code of Canon Law deals with the subject of penance in five canons: cc. 1249-1253. These canons stress the obligation of penance; the days and times of penance in the Church; fasting and abstinence; those required to undertake certain penitential practices; and, the role of the Bishops’ Conference in determining particular ways of fasting and abstinence. As the season of Lent approaches for this year, it may be worthwhile to state these canons.

Canon 1249: "All Christ’s faithful are obliged by divine law, each in his or her own way, to do
penance. However, so that all may be joined together in a certain common practice of penance, days of penance are prescribed. On these days Christ’s faithful are in a special manner to devote themselves to prayer, to engage in works of piety and charity, and to deny themselves, by fulfilling their obligations more faithfully and especially by observing the fast and abstinence which the following canons prescribe."

Canon 1250: "The days and times of penance for the universal Church are each Friday of the whole year and the season of Lent."

Canon 1251: "Abstinence from meat, or some other food as determined by the Bishops’ Conference, is to be observed on all Fridays, unless solemnity should fall on a Friday. Abstinence and fasting are to be observed on Ash Wednesday and Good Friday."

Canon 1252: "The law of abstinence binds those who have completed their fourteenth year. The law of fasting binds those who have attained their majority, until the beginning of their sixtieth year. Pastors of souls and parents are to ensure that even those who by reason of their age are not bound by the law of fasting and abstinence, are taught the true meaning of penance."

　
　
　
　
Canon 1253: "The Bishop’s Conference can determine more particular ways in which fasting and abstinence are observed. In place of abstinence or fasting it can substitute, in whole or in part, other forms of penance, especially works of charity and exercises of piety.

In Canada, the Canadian Conference of Catholic Bishops state in Decree 8 the following:
In accordance with the prescriptions of c. 1253 the days of fast and abstinence are Ash Wednesday and Good Friday.

Friday continues, throughout the whole year, to be a day of penance. Catholics are encouraged to do some kind of penance on that, e.g. abstinence but Catholics special acts of charity or piety.




  





　



   

Friday of the Third Week of Lent
March 28, 2014

Question of the Day:

Are there any impediments to the celebration of marriage in the Church?

An impediment can be defined simply as an obstacle (something standing in the way of) preventing the valid or lawful celebration of marriage in the Church. The word used in canon law for such impediments is "diriment" and canon 1073 defines such in the following way:

"A diriment impediment renders a person incapable of validly contracting marriage."

Impediments to marriage can be found in canons 1083 to 1094. Without going into any long explanation of each, I will simply list them. They are:

1. Age
2..Impotence
3. Previous Bond of Marriage
4. Disparity of Worship (marriage to non-baptised person)
5. Sacred Orders (bishop, priest, deacon)
6. Public Perpetual Vow of Chastity
7. Abduction (kidnapping for the purpose of marriage)
8. Crime (e.g., killing of a spouse to free oneself for marriage to another person)
9. Consanguinity (relationship by blood)
10.Affinity (relationship by marriage)
11.Public propriety ( relationship arising from a stable union other than marriage)
12.Adoption
　
Impediments which are of ecclesiastical law can usually be dispensed from for good reason by petitioning the proper authority. However, some impediments are reserved only to the Holy See (eg., sacred orders, public perpetual vow of chastity, crime). Impediments arising from the natural law (eg., impotence) cannot be granted.

For more detailed information on this matter, please contact me or speak with your parish priest. 

Friday of the Second Week of Lent
March 21, 2014

Prayer to Jesus Christ Crucified


My good and dear Jesus, I kneel before you, asking you most earnestly to engrave upon my heart a deep and lively faith, hope, and charity, with true repentance for my sins, and a firm resolve to make amends. As I reflect upon your five wounds, and dwell upon them with deep compassion and grief, I recall, good Jesus, the words the prophet David spoke long ago concerning yourself: "They have pierced my hands and my feet; they have counted all my bones!"



O Sacred Head Sore Wounded: Click here to listen

Question of the Day:

What is meant by the term "Apostolic See?"

In one sense the term is very simple to explain, but on the other hand, there is some complexity involved. Basically, the Apostolic See (sometimes referred to as the Holy See) is a term used to signify the pope as the head of the universal Church and all those associated with him who assist in the administration of the universal Church. So then, the Apostolic See does not just refer to the pope. The Code of Canon Law at c. 361 provides a description of the term by stating:
"In this Code the term Apostolic See or Holy See mean not only the Roman Pontiff,
but also, unless the contrary is clear from the nature of things or from the context,
the Secretariat of State, the Council for the public affairs of the Church, and the
other Institutes of the Roman Curia."

There are 30 principal offices within the Roman Curia (each with specific functions) which go to make up the Apostolic See. They come under seven headings and are as follows:

Secretariat of State

 Congregations (9)

1. Congregation for the Doctrine of the Faith

2. Congregation for the Eastern Churches

3. Congregation on Divine Worship and the Discipline of the Sacraments

4. Congregation on the Causes of the Saints

5. Congregation for Bishops

6. Congregation for the Evangelization of Peoples

7. Congregation for the Clergy

8. Congregation for Institutes of Consecrated Life and Societies of Apostolic Life

9. Congregation for Seminaries and Institutes of Study

Tribunals(3)1. Apostolic Penitentiary2. Supreme Tribunal of the Apostolic Signatura

3. Roman Rota

Pontifical Councils (12)
1. Pontifical Council for the Laity

2. Pontifical Council for the Promotion of Christian Unity

3. Pontifical Council for the Family

4. Pontifical Council on Justice and Peace

5. Pontifical Council "Cor Unum"

6. Pontifical Council on the Pastoral Care of Migrants and Tourism

7. Pontifical Council on the Apostolate for the Care of the Sick

8. Pontifical Council on the Interpretation of Legislative Texts

9. Pontifical Council for Interreligious Dialogue

10. Pontifical Council for Dialogue with Non-Believers

11. Pontifical Council for Culture

12. Pontifical Council for Social Communications

Administrative Offices (3)
1) The Apostolic Camera
2) The Administration of the Patrimony of the Apostolic See

3) the Prefecture for the Economic Affairs of the Holy See

Other Institutes of the 1) The Prefecture of the Papal Household Roman Curia 2) The Office of the Liturgical Celebrations of the Supreme Pontiff.

A Number of Interdicasterial Commissions






 

      






 

Thursday of the Second Week of Lent
March 20, 2014

First Day of Spring!

Question of the Day:
Recently I read in a newspaper something about indulgences. I haven’t heard that word used in years and was wondering if such a thing still exists in the Church?

Last fall, with the announcement by the Vatican of the new Enchirodion Indulgentarium (Handbook on Indulgences), much discussion on the topic of indulgences surfaced in and outside the Church. Countless numbers of people were of the opinion that the traditional practice of indulgences had been done away with, references to be found only in the basement shelves of libraries. In anticipation of the Jubilee Year, a new approach and emphasis to the subject of indulgences was put forward in the new publication. While certainly not a principle Church teaching (nor a popular one for that matter in some circles), indulgences still exist in the Church and reference to them is made in the Code of Canon Law. When looking at indulgences, emphasis needs to placed on the mercy of God rather than on the accumulation of so-called bonus points for the next life. When looked at from its proper perspective, one should have no problem with the teaching on indulgence has it is presented today.

Immediately following the canons on the Sacrament of Penance (cc. 959-991) in Book IV of the Code, one can find six canons dealing with indulgences. Obviously then, indulgences have something to do with Penance. Canon 992 provides a definition by stating:

"An indulgence is the remission in the sight of God of the temporal punishment due for
sins, the guilt of which has already been forgiven. A member of Christ’s faithful who is
properly disposed and who fulfils certain specific conditions, may gain an indulgence bythe help of the Church which, as the minister of redemption, authoritatively dispense and applies the treasury of the merits of Christ and the Saints."

In addition, canon 993 points out that "an indulgence is partial or plenary according as it partially or wholly frees a person from the temporal punishment due for sins." The following canon (994) gives the subjects of an indulgence — "all members of the faithful can gain indulgences, partial or plenary, for themselves, or they can apply them by way of suffrage to the dead." Finally, the remaining canons deal with those having the authority to grant indulgences (the pope and those he authorizes) and the requirements necessary for obtaining the indulgence. Usually, especially at times like a Jubilee Year, one is to be properly disposed, have the right intention and celebrate the Sacrament of Penance, receive Holy Communion, say a prayer for the pope’s intention and endeavour to do some act of charity.

To answer your question, yes, indulgences are still considered part of Church teaching. However, indulgences need to be viewed in the light of God’s mercy and forgiveness. They are reminders of our constant need for God - that He never gives up on us, of our need for conversion and growth in holiness. Indulgences shouldn’t embarrass us or make us blush but should serve to recall that God is continually at work and always willing to extent His merciful love and pardon, even beyond the grave.

Solemnity of Saint Joseph
Husband of Mary and Parton of the Universal Church
March 19, 2014



Prayer:
Grant, we pray, almighty God, that by Saint Joseph's intercession your Church may constantly watch over the unfolding of the mysteries of human salvation, whose beginnings you entrusted to his faithful care.



Hymn to Saint Joseph: Click to listen

Tuesday of the Second Week of Lent
March 18, 2014

Memorial of Saint Cyril of Jerusalem
One of the great theologians of the early Church.


Prayer:



O God, who through the Bishop Saint Cyril of Jerusalem led your Church in a wonderful way to a deeper sense of the mysteries of salvation, grant us, through his intercession, that we may so acknowledge your Son as to have life ever more abundantly.




Question of the Day:

Should religious articles be burned or buried if no longer used or needed?



Certain religious articles are regarded as sacramentals and because of their liturgical character fall within the confines of liturgical law. By adopting what was put forward by the Vatican II document on the Sacred Liturgy, canon 1166 defines sacramentals in the following way:
"Sacramentals are sacred signs which in a sense imitate the sacraments. They signify
certain effects, especially spiritual ones, and they achieve these effects through the
intercession of the Church." To elaborate further, sacramentals in today’s understanding are best described as blessings (constitutive or invocative) asking God to set aside, watch over, dedicate or consecrate persons, places or things to the glory of God. Sacramentals are one of the signs of the holiness of the Church. They make us remember who we are as a people of faith and what we are called to - holiness. The sacramentals help us remember to cherish God’s creation and God’s many gifts given to us. They imitate the sacraments in that they produce certain spiritual effects. Finally, sacramentals sanctify the ordinary happenings of life and raise them to a higher plane. As Catholics, water, palm branches, ashes, candles, wedding rings, bells, oil, pictures, medals, rosaries, etc assist in calling us the prayer, holiness and service.

For an answer to your question we turn our attention to canon 1171 which states:
"Sacred objects, set aside for divine worship by dedication or blessings, are to be
treated with reverence. They are not to be made over to secular or inappropriate use,
even though they may belong to private persons."

　
So then, the practice of disposing of religious articles - no longer needed or in use - in a respectful and reverent manner is still encouraged. Because they are blessed , care should be taken in both their use and disposal. The practice of burying in the garden or burning in a stove or fireplace of such articles is acceptable and commendable.


　 

Memorial of Saint Patrick, Bishop
March 17, 2014

Prayer:

O God, who chose the Bishop Saint Patrick to preach your glory to the peoples of Ireland, grant, through his merits and intercession, that those who glory in the name of Christian may never cease to proclaim your wondrous deeds to all.


Saint Patrick's Breastplate: Click here to listen

Question of the Day:

Is an Archbishop higher than a bishop?

The office of archbishop has been of importance in the Latin Church since the last millennium. Basically, the title is accorded to a bishop governing or overseeing one or more dioceses in what has become known as an ‘ecclesiastical province.’ He is the one who presides over the metropolitan or principal city of the ecclesiastical province. The bishops under the jurisdiction of the archbishop are known as suffragan bishops ( the word suffragan referring to the bishops voting at a provincial synod). Once regarded as a very powerful position in the Church — the archbishop confirmed the appointment of a new suffragan bishop and consecrated him; summoned and presided over provincial councils; maintained discipline among suffragan bishops, and acted as a court of appeal over decisions taken by suffragan bishops or their Tribunals — the office of archbishop today is one of precedence and honour in many respects. The Council of Trent (1545-1563) greatly reduced the power and authority of archbishops.

With the promulgation of the Code of Canon Law in 1983, the authority of archbishops over suffragan bishops has become very limited in its scope, although the archbishop does have specific functions which come into effect at certain times in a particular church. According to canon 436, §1, the archbishop is (1) to be vigilant that faith and discipline are preserved in suffragan dioceses; (2) he is to carry out (after giving the reason and receiving approval of the Apostolic See) the canonical visitation of a diocese if the suffragan bishop has neglected this; (3) in the case of a vacant diocese, he can appoint a diocesan Administrator under certain prescribed conditions (e.g., the college of consultors fail to do so within the required time frame). In paragraph two of this same canon, we are told that the archbishop, under certain circumstances and if conditions warrant it, be granted special functions and authority by the Apostolic See.

The answer to this question, for our purposes, really can be found in paragraph three of this canon, which states:"The metropolitan has no other power of governance over suffragan dioceses. He can however, celebrate sacred functions in all churches as if he were a Bishop in his owndiocese, provided, if it is the cathedral church, the diocesan Bishop has been previously notified."

Although the archbishop does have some limited duties and authority, he is basically the bishop of a diocese, overseeing and celebrating the mysteries of faith, to that portion of the People of God entrusted to his full pastoral care. The only distinguishing mark of difference between the archbishop and suffragan bishops is the wearing of the pallium — a garment worn around the neck and shoulders, having six small blacks crosses. For interest sake, this pallium is made from wool gathered from sheep and blessed by the Holy Father on the Feast of St. Agnes (January 21). They are presented to new archbishops by the Pope in Rome on the Feast of Sts. Peter and Paul (June 29).


　

Friday of the First Week of Lent
March 14, 2014


Prayer:

Grant that your faithful, O Lord, we pray, may be so conformed to the paschal observances, that the bodily discipline now solemnly begun may bear fruit in the souls of all.

Scripture:

Rid yourselves of all your sins and make a new heart and a new spirit (Ezekiel 18).

Meditations on the Way of the Cross:

Way of the Cross: Click to listen

Question of the Day:

Are all the laws of the Church found in the Code of Canon Law?

The Code of Canon Law promulgated for the Latin Church on January 25, 1983 is only one part of the whole collection of law for the universal Church. In addition to the 1983 Code, the 21 autonomous churches in union with Rome also have a Code. As early as 1929, work on a code common to all these churches began. However, it was not until October 18, 1990 that Pope John Paul II issued the Apostolic Constitution Sacri Canones, promulgating the Codex canonum Ecclesiarum orientalium — The Code of Canons of the Eastern Churches . This is divided into 30 titles, with a total of 1546 canons, dealing with matters such as the rights and obligations of the Christian Faithful; authority in the Churches; the Teaching Office of the Church; Divine Worship; Temporal Goods of the Church; Procedural Law, and Penalties. Each one of the autonomous churches develops its own particular law.

In addition to the two Codes of Canon Law, another source of law in the Church is to be found in the Apostolic Constitution Pastor Bonus. Issued on June 28, 1988 by Pope John Paul II, this Constitution spells out the law pertaining to the various departments of the Roman Curia such as the Secretary of State, the nine Vatican Congregations, the three Tribunals, the 12 Pontifical Councils and a variety of other offices. These three laws constitute the body of Church law.

Although the above-mentioned make up the main body of Church law, there are many other laws which govern specific matters. These deal with issues such the vacancy of the Apostolic See and the election of the Pope; the procedures to be followed for the canonization of the saints, and, the spiritual care for military people. In addition, particular law for individual countries has been promulgated by the Bishops Conferences on a wide variety of matters. Here in Canada, the Catholic Conference of Catholic Bishops has decreed on such matters as diocesan consultors, the term of office for pastors, the catechumenate, the minimum age for the lawful celebration of marriage in the Church, the celebration of Holy Days of Obligation, the days of fast and abstinence, just to name a few.  

Thursday of the First Week of Lent
March 13, 2014

Prayer:

Bestow on us, we pray, O Lord, a spirit of always pondering on what is right and of hastening to carry it out, and, since without you we cannot exist, may we be enabled to live according to you will.

Scripture:

Create a clean heart in me, O God; give back to me the joy of you salvation.

Question of the Day:

Can the baptism of my new infant daughter take place in another church other than my own parish church? Do both sponsors for baptism need to be Catholic?
  The answer to your questions can be found by looking in Book Four of the Code of Canon law. First, concerning the lawful place of baptism, canon 857 § 2 states that: "As a rule and unless a just reason suggest otherwise, an adult is to be baptised in his or her proper parish church, and an infant in the proper parish church of the parents." It is important to stress that baptism accomplishes four things: (1) freedom from sin, (2) rebirth as a child of God, (3) imprints an indelible character on the one baptised, and (4) incorporates the newly baptised into the Church (see canon 849). This incorporation into the Church is done by incorporation into the local parish community. It will be in that local parish where the newly baptised will celebrate, most if not all, the central mysteries of the faith ... confirmation, eucharist, etc. Hence, this particular canon points out the importance of adults being baptised in their own parish church where they have a residence or quasi-residence and infants baptised in the parish church of their parents where they have a residence or quasi-residence. Exceptions can and are made to this general rule for a just reason. In addition, one should keep in mind that one of the sacred functions entrusted to the pastor of a parish is the administration of baptism (see canon 530, 1̊). If baptism were to be administered in another parish church, then the due permission of the proper pastor is required (see canon 862).


Canons 872-874 deal specifically with the role of the sponsor at baptism. By turning to canon 872 one finds a description of that role, especially in the case of infant baptism. Along with the parents, the sponsor(s) present the child for baptism, helps the child to live a Christian life befitting the baptised and encourages the baptised to faithfully fulfill the duties inherent in baptism. So then, the role of sponsor is an important one, not to be taken lightly. The next canon (873) states that one sponsor, male or female , is sufficient. However, there may be two. Those to be sponsors at baptism are usually appointed by the candidate to be baptised, in the case of an adult, or by the parents, if the one to be baptised is an infant.

The qualifications of those appointed to be sponsors are found in canon 874. They are as follows:
over the age of sixteen ( another age could be determined for a just reason by the proper authorities;be a Catholic who has been confirmed and received their First Communion, and who lives a life befitting the role of sponsor; not under any canonical sanctions; not the parents of the one to be baptized.


Since the sponsor plays a representative role for the community of faith, paragraph two of this canon lays down the norm that a non-Catholic may not act as a sponsor at baptism. However, provision is made that this individual could be admitted in company with a Catholic sponsor as a witness only.
 

Wednesday of the First Week of Lent
March 12, 2014

Prayer:

Look kindly, Lord, we pray, on the devotion of your people, that those who by self-denial are restrained in body may by the fruit of good works be renewed in mind.

Scripture:

Remember your compassion, O Lord, and your merciful love, for they are from of old. Let not our enemies exult over us. Redeem us, O God of Israel, from all our distress. (Psalm 24)

Question of the Day:

What is meant by the "form of marriage?"

You have submitted a very complex and difficult question. However, I will attempt to give a somewhat simplified response. Prior the 16^th century and the Council of Trent (1545-1563) the exchange of consent (vows) was generally done privately, between the bride and groom — there was really no public manifestations surrounding the solemnization of marriage. All that was necessary for the marriage to be considered valid in the eyes of the Church was this exchange of consent between the parties. This caused some major head-aches, especially in regard to hidden or secret marriages. A person could say they were not married, (when in reality they were) and so take another partner. Who would really know since there were no witnesses and no formal requirements. In a nutshell, abuses set in. One of the purposes of law is to help correct abuses and promote good order in society.

To curb abuses surrounding marriage, especially these so-called "secret marriages," the Council of Trent in 1561 issued the famous decree entitled Tametsi. This document tried to ensure that in the Church for a marriage to be considered valid and lawful, then some kind of form would be necessary. This form would require individuals to have their marriage witnessed by the Church’s minister, usually the pastor of one of the parties who resided. However, the decree was not universally known due to various difficulties in publicizing it.

It was not until 1908 that the form we generally use today in celebrating marriage became common place. Issued on August 2, 1907 by Pope St. Pius X, the decree Ne Temere required the presence of the Ordinary or parish priest or another delegated priest to ask for and receive the matrimonial consent of the bride and groom. In addition to the sacred minister, two other witnesses were also required for marriage to be considered valid and lawful in the Church. There does exist an extraordinary form of marriage, but that is a question for another day.

So basically the canonical form of marriage can be described as the presence of five individuals - the bride and groom, the priest or deacon and two other witnesses. Who is bound by this form of marriage? All baptised Catholics who have not left the Church by a formal act.

However, for a good reason, a dispensation (from the local Ordinary) from canonical form can be granted in the case of marriage between a Catholic and a non-Catholic, i.e., the wedding in this case could take place in the Church and in the presence of the minister of the non-Catholic party.
 

Tuesday of the First Week of Lent
March 11, 2014

Prayer:

Look upon your family, Lord, that, through the chastening effects of bodily discipline,
our minds may be radiant in your presence with the strength of our yearning for you.
Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity
of the Holy Spirit, one God, for ever and ever. Amen.

Scripture:

O Lord, you have been our refuge, from generation to generation; from age to age, you are.
(Psalm 89)

Question of the Day:

The Place of Canon Law and the Role of a Canonist in Today’s Church?

In the minds of some people Canon Law is perceived as an outdated, academic exercise, serving no other purpose than "fixing up" whatever goes wrong in the Church and individual lives. Others see it as an obstacle whereby more barriers are erected and hurdles thrown up to keep the clergy and faithful in their place and maintain the status quo at whatever cost. Unbearable and cumbersome rules ands regulations of an age long forgotten in the memories of countless numbers - is that how Canon Law is perceived at the end of the millennium? Or, can there be another perception? Can the practice of Canon Law be considered a useful and much needed ministry undertaken for the sole purpose of serving Christ’s faithful as they constantly strive to respond to the call of holiness issued by the gospels and the Second Vatican Council? Can Canon Law be seen today as an aid in assisting "the salvation of souls?" This canonist finds the question proposed to be a legitimate, challenging and even an intriguing query needing reflection and explanation.

Law - nothing can be as weary, taxing, unimaginative and constricting as the subject of law - be it civil, criminal, property or ecclesiastical. Unfortunately, many individuals view the law with great suspicion, considering it to be a burdening, legalistic, game-playing exercise - a discipline full of loop-holes, insensitive and uncaring individuals, demanding its "pound of flesh". All in all, law is viewed with contempt to say the least. On the other hand, law can be a source of great comfort - a freeing and stabilizing element in a world fulled of uncertainty. The one who exercises the practice of law is called to be one who challenges, searches for truth, lifts burdens, listens with compassion, reassures. Law exists for the protection of rights, the prevention of arbitrariness, the healing of relationships, the restoration of justice and the good of society.

From early Jewish times, law has played an extremely important part in the worship, business and everyday life of the human community. Law found itself playing a necessary and useful purpose in the preservation of order and justice within the community of believers. From its role of service, the law sometimes became a great weight on the shoulders of God’s people - reducing worship of God to mere ritualistic observance of rules and regulations — instead of freeing —it held captive. Regardless, law has its rightful and essential place - to keep the community together — free from error and strife — holding up worthwhile and life-giving traditions.

New Testament times were born out of the Mosaic tradition. The early Church remained faithful to Jewish ordinances at least up to the Council of Jerusalem ( ca. 50AD). The ordinances were adapted allowing for the vital growth of the Church to extend to the far reaches of the Roman Empire.

Countless examples can be found in the Gospels where Jesus both challenged mere ritualistic expressions of the law. However, he upheld the importance and function of an orderly community and individual observation of the law which is meant to set free not oppress God’s people.

In order for new communities of faith to flourish in the early Church, law for the purpose of order and proper conduct had to be devised. With the Council of Jerusalem - old practices were put aside and new customs adopted especially in the area of liturgical practice and personal conduct. From Apostolic Times to the Middle Ages and well into our own times, there has been a love/hate relationship with law. Reaching its pinnacle in the 12^th and 13^th centuries, Canon Law has been both the weakening and strengthening of ecclesiastical life. At times , yes, it has been harsh, cruel, exacting, impersonal - tearing apart the very fabric of church life - reducing the call to holiness to the mere ritualistic and legalistic keeping of (at times) outdated, human regulations. However, at other times throughout its history, especially during times of great tempests and threatening moments, Canon Law has provided that sense of purpose, security and vision needed to allow the Church to be that beacon of hope, stability and consolation in a world knowing only darkness and confusion.

What is needed at the end of this millennium is a healthy respect and appreciation of canon law. The law exists, not to reduce the church to being only a keeper of rules, but a source aiding discipleship and holiness to flourish among all God’s people. Canon Law exists to be at the service of the Church during good times and bad; at moments of crisis and jubilation. Canon Law acts as a custodian of the things of God upholding tradition and allowing for new and great possibilities to thrift. A canonist could be described in the words of St. Paul as a "servant of Christ and of the mysteries of God." (1Cor 4:1).

The tasks facing Canon Law and the canonist on the eve of the millennium involve some serious issues which have always surfaced at one time or another during the Church’s history. The following is by no means complete but it helps identify what it is that a canonist does whether working in chancery, tribunal, teaching, consultation, etc. — matters of Catholic identity; the rights and duties of Christ’s faithful; misconduct and abuse ; marriage and celibacy; divorce and cases of nullity; resolution of conflicts and disputes; liturgical abuses; creation of structures to incorporate and coordinate gifts and ministries of the ordained and laity; clergy assignments, drafting of contracts for employees ; financial matters (temporal goods); administrative matters and accountability; role of women in the Church; fostering respect for the visible Body of Christ.

Father John Beal, Dean of the Faculty of Canon Law at Catholic University of America, Washington, DC addressed the Thirty-First Annual Conference of the Canon law Society of Australia and New Zealand. In his address he stressed that the role of the canonist in the Church today is "to bring from the store room things new and old, to maintain peace in the household of faith, to see that the needs of the faithful are not neglected and that other ministers carry out their responsibilities, to insure that the mysteries of God entrusted to the household of faith are not squandered but support the building up of the community in faith and charity."

Without doubt, indeed Canon Law is to be considered pastoral ministry and its practitioners are invaluable resources in today’s Church not to hound and hunt down dissenters but to assist in building up the household of faith founded on the cornerstone of Christ Jesus whose kingdom is one of "truth, justice and peace..." (Preface of Christ the King).

In the words of Father Beal, the purpose of Canon Law is "to create an ecclesial order that does not stifle charity, grace and charisms but facilitates their development and growth in the life of the individual members of the faithful and the Church as a whole." In the final analysis canonists should be "faithful and prudent stewards — who make the transition from airy abstractions to the concrete messiness of everyday life."

Monday of the First Week of Lent
March 10, 2014

Prayer:

Convert us, O God our Saviour, and instruct our minds by heavenly teaching, that we may
benefit from the works of Lent. Through our Lord Jesus Christ, your Son, who lives and
reigns with you in the unity of the Holy Spirit, one God, for ever and ever. Amen

Scripture:

This is the favourable time, this is the day of salvation.
(2 Corinthians 6)

Question of the Day:

What is meant by the Latin Church?
The Code of Canon Law at canon 1 addresses this notion of the Latin Church. The Roman Catholic Church is made up of twenty-two sui iuris or autonomous churches. Although having the same beliefs, the same sacraments and being in communion with the Bishop of Rome (the Pope), the churches differ in the way that they celebrate this common faith. What makes them different usually surrounds language, culture and history. One of twenty-two autonomous churches making up the universal (Roman Catholic) Church, is the Latin Church or what was formally called the Latin Rite. We are most familiar with this as it is the predominant church/rite of which we as Catholics here in Canada belong. The Latin Church follows the Code of Canon Law promulgated in 1983 while the other twenty-one sui iuris churches follow the Code of Canon Law of the Eastern Churches, promulgated by Pope John Paul II in 1990.

The division of the universal Church into East/West or Oriental/Latin came about in the year 293. Under the Emperor Diocletian those churches in the Eastern part of the Roman Empire came to be known as Oriental while those in the West belonged to the Latin Church. Each autonomous church is presided over by a Patriarch or major archbishop. In addition, within these twenty-two churches are found six different rites: Roman, Byzantine (Constantinopolitan), Alexandrian, Antiochene (or Syrian), Armenian and Chaldean. There are two ancient Eastern rites with further sub-divisions: the Antiochene rite and the Alexandrine rite. Furthermore, in many parts of Canada and the United States along with the Antiochene rite can be found the Alexandrine rite (Coptics) and the Byzantine rite (Ukranians, Melkites, Ruthenians, etc).

There are three basic ways in which a person becomes incorporated in one of these twenty-two autonomous churches: baptism, transfer of rite, and reception into full communion.

First Sunday of Lent
March 9, 2014




The Glory of These Forty Days: Click here to listen



Prayer:

Grant, almighty God, through the yearly observances of holy Lent, that we may grow in
the understanding of the riches hidden in Christ and by worthy conduct pursue their effects.

Scripture:

Man does not live on bread alone, but by every word that comes from the mouth of God.
(Matthew 4:4)

Question of the Day:

Are all writings of the pope known as encyclical letters, or are there other documents one should know about?

Although one of the most common of papal documents known to the vast majority of Catholic people is the encyclical letter, yes, there are other types of documents. Some come from the pope himself, while others are issued from other Vatican sources. The main documents can be divided into legislative (binding in law) and non-legislative texts. The first type includes the following:

(1) Decretal Letter: This is the most solemn form of papal pronouncement, used to make known an article of faith. For example: the canonization of a saint.

(2) Apostolic Constitution: Issued by the pope himself, this is a most solemn legal document and usually deals with matters of Church doctrine or discipline or other important questions. For example, the 1983 Code of Canon Law was promulgated by Pope John Paul II in the Apostolic Constitution Sacrae Disciplinae Legis,


 (3) Motu proprios: This form of legislative text is the most commonly used document today. Written on the pope’s own initiative and directed to the Church at large, it deals with vital Church matters.


Non-legislative documents include the following:

(1) Encyclical Letters: These are letters of the pope directed to either a very specific group of individuals or to a large audience. Encyclicals are not binding in law and usually deal with matters of morals or social issues, whereby advice is given or greater light shed on doctrinal questions. This type of papal document belongs to what is known as the pope’s ordinary teaching authority. For example: Pope John Paul II’s Encyclical Letter, Evangelium Vitae (The Gospel of Life), 1993.


(2) Apostolic Letters: Usually these are sent to a particular person or groups ( for example, to a Bishop’s Conference) and outline social and pastoral teachings. For example, Pope Paul VI’s Apostolic Letter, Octagesimo Adveniens , 1968 to Maurice Cardinal Roy, Archbishop of Quebec on the 80^th Anniversary of Pope Leo XIII’s Encyclical, Rerum Novarum.

(3) Apostolic Exhortations: In more recent years, this sort of document has been issued at the conclusion of Synods of Bishops stating the teachings put forward by such synods. One could call them advisory documents of sort. For example, Pope John Paul II’s Apostolic Exhortation, Familiaris Consorto, (The Role of the Christian Family in the Modern World), 1981.

It is important to keep in mind that although these three secondary documents are not law-binding texts, they are not to be totally disregarded as having no importance. These documents usually include important Church teaching and should not be dismissed as having no relevance.

In addition to the above-mentioned documents, one could point out other significant papal documents used at appropriate times and occasions. These are common declarations, mutual letters, congratulatory letters, homilies, addresses and various other types of messages, to name but a few.

Furthermore, it needs to be mentioned that The Documents of the Second Vatican Council are regarded as legislative texts and take the form of constitutions (pastoral/dogmatic), decrees, declarations and messages. Although not legislative in nature, the Roman Curia also issues various types of documents including decrees, instructions, letters, directories, norms, statutes, etc.  

Saturday After Ash Wednesday
March 8, 2014

Prayer:

Almighty ever-living God, look with compassion on our weakness and ensure us your
protection by stretching forth the right hand of your majesty.

Scripture:

I do not wish the sinner to die, says the Lord, but to turn to me and live. (Ezekiel 33)


Question of the Day:


What is the Church’s position on cremation? If it is allowed, can my ashes be scattered over the river or could I have them buried in my back yard?

To answer your first question, we turn our attention to canon 1176, § 3, which states:"The Church earnestly recommends that the pious custom of burial be retained; but it does not forbid cremation, unless this is chosen for reasons which are contrary to Christian teaching."

Prior to Vatican II and the renewal of Church liturgy, cremation was not very common place, especially in this part of the world. Since the mid-1960's, cremation has become more popular in many North American areas. Although the custom of burying the dead remains the preferred one in the Church, cremation is allowed, except for reasons which are contrary to the teachings of the Church. One could mention here, using cremation as a way to try and disprove the resurrection of the dead. In this situation, cremation would be seriously frowned upon. It must be kept in mind, that there are many ways of disposing of the remains of the deceased and cremation is one of those ways. The Liturgy Commission of the Canadian Conference of Catholic Bishops has prepared and made available a brochure on the subject of cremation and associated matters. This is available on their web site at http://www.cccb-publi-cecc.com.
The answer to the second part of your question is a bit more complicated. Although I can find nothing in the law preventing ashes being scattered or buried in a place not designated for such purposes - some common sense needs to prevail here. There seemed to be some confusion on this whole matter earlier over the disposal of the cremated remains of John F. Kennedy Jr, his wife and his sister-in-law and many others. A little chat with a grief counsellor may be helpful, before you decide on scattering ashes over water-ways of any kind or burial of ashes in your backyard or anyone else’s. A decision made hastily in this situation may be regretted some years later.

Please Note:

If you have any questions for the canonist, please send an email to canonist1998@gmail.com  and your question will be answered.

Friday After Ash Wednesday
March 7, 2014
Memorial of Sts. Perpetual and Felicity

The martyrdom of Saint Perpetua and Saint Felicity offers a very powerful example of the new world
created by the birth of Christianity.

Prayer:

Show gracious favour, O Lord, we pray, that we may have strength to accomplish with sincerity
the bodily observances we undertake.

Scripture Passage

Is not the fast that I choose: to loose the bonds of injustice, to undo the thongs of the
yoke, to let the oppressed go free, and to break every yoke? Is it not to share your bread
with the hungry, and bring the homeless poor into your house; when you see the naked,
to cover them, and not to hide yourself from your own kin? Then your light shall break forth
like the dawn, and your healing shall spring up quickly; your vindicator shall go before you,
the glory of the Lord shall be your rear guard. Then you shall call, and the Lord will answer;
you shall cry for help, and he will say, Here I am.

The Lord Hears the Cry of the Poor: http://www.youtube.com/watch?v=Ys7X2sRMkZg

Pope Francis' Ash Wednesday Homily

Here is a translation of the Pope’s homily from the celebration of the Eucharist today in the Basilica of Saint Sabina, with the rite of blessing and imposition of ashes.

"Rend your hearts and not your garments” (Joel 2:13).

With these penetrating words of the prophet Joel, the liturgy introduces us today into Lent, indicating the characteristic of this time of grace to be the conversion of heart. The prophetic appeal constitutes a challenge for us all, no one excluded, and reminds us that conversion is not reduced to exterior forms or vague resolutions, but it involves and transforms the whole of existence, from the center of the person, from the conscience. We are invited to undertake a journey in which, challenging routine, we force ourselves to open our eyes and ears, but especially our heart, to go beyond our “little vegetable garden.”
To Be Open to God and to Brothers. We live in an ever more artificial world, in a culture of “doing,” of the “useful,” where without noticing it we exclude God from our horizon. Lent calls us to “rouse ourselves,” to remind ourselves that we are creatures, that we are not God.
And we also risk closing ourselves to others, forgetting them. However, only when the difficulties and the sufferings of our brothers draw us in, only then can we begin our journey of conversion toward Easter. It is a journey that includes the cross and renunciation. Today’s Gospel points out the elements of this spiritual journey: prayer, fasting and almsgiving (cf. Matthew 6:1-6.16-18). All three entail the necessity not to allow oneself to be dominated by things that appear: what counts is not appearance; the value of life does not depend on the approval of others or on success, but on what we have within.
The first element is prayer. Prayer is the strength of a Christian and of every believing person. In the weakness and fragility of our life, we can turn to God with the confidence of children and enter into communion with Him. In face of so many wounds that do us harm and that could harden our heart, we are called to plunge ourselves into the sea of prayer, which is the sea of the boundless love of God, to relish His tenderness. Lent is a time of prayer, of a more intense, more assiduous prayer, more able to take charge of the needs of brothers, to intercede before God for so many situations of poverty and suffering.
The second qualifying element of the Lenten journey is fasting. We must pay attention not to practice a formal fasting, which in truth “satiates” us because it makes us feel good. Fasting makes sense if it truly breaks our security, and also if it obtains a benefit for others, if it helps us to cultivate the style of the Good Samaritan, who bends over his brother in difficulty and takes care of him. Fasting entails the choice of a sober life, which does not waste, which does not “discard.” Fasting helps us to train the heart to the essential and to sharing. It is a sign of awareness and of responsibility in face of injustices, abuse of power, especially in dealings with the poor and little ones, and is a sign of the trust that we place in God and in His providence.
The third element is almsgiving: it indicates gratuitousness, because alms are given to someone from whom we do not expect to receive anything in return. Gratuitousness must be one of the characteristics of a Christian, who, aware of having received everything freely from God, namely, without any merit, learns to give to others gratuitously. Today gratuity often is not part of daily life, where everything is sold and bought. Everything is calculated and measured. Alms help us to live the gratuity of gift, which is freedom from the obsession of possession, from fear of losing what one has, from the sadness of the one who does not want to share with the other his own wellbeing.
With its invitations to conversion, Lent comes providentially to awaken us, to shake us from torpor, from the risk of going forward out of inertia. The exhortation that the Lord addresses to us through the prophet Joel is strong and clear: “return to me with all your heart” (Joel 2:12). Why do we have to return to God? Because there are things that are not well in us, in society, in the Church and we are in need of changing, of turning, of being converted! Once again Lent comes to address its prophetic appeal, to remind us that it is possible to realize something new in ourselves and around us, simply because God is faithful, He continues to be rich in goodness and mercy, and is always ready to forgive and start over again. With this filial trust, let us begin our journey!

Quote for March 6th

[Tenderness and mercy] are the heart of the Gospel. Otherwise, one doesn’t understand Jesus Christ, or the tenderness of the Father who sends Him to listen to us, to cure us, to save us.

- Pope Francis, interview with Il Corriere della Sera
March 5, 2014

Ash Wednesday, March  5, 2014

"Lent stimulates us to let the Word of God penetrate our life
and in this way to know the fundamental truth: who we are, where we come from,
where we must go, what path we must take in life..."
- Pope Emeritus Benedict XVI
.

The Season of Lent

Lent is the yearly celebration by the Church of its corporate conversion in Jesus Christ. During Lent, the liturgy prepares catechumens to celebrate the Paschal Mystery by the various stages of Christian initiation. It also prepares the faithful for Easter as they recall their baptism and do penance in preparation for the greatest feast of the year.

Lent has two main purposes It recalls or prepares for baptism, and emphasizes a spirit of penance. Through forty days of closer attention to God's word and of more fervent prayer, believers are prepared to celebrate the Paschal Mystery. Lenten instructions stress these baptismal and penitential themes.

During Lent, it is important to teach the social consequences of sin as well as the fact that the heart of the virtue of penance is hatred of sin as an offense against God.

The Church encourages penitential practices that are external and social, reflecting the circumstances of individuals and communities, as we pray and do penance for sinners.

(The above is taken form the Ordo: The Liturgical Calendar 2013/2014 published by the Canadian Conference of Catholic Bishops [CCCB] .

Ash Wednesday is a universal day of fast and abstinence from meat.

Miserere Mei Deus (Prayer for Mercy)
Click here to listen

Have mercy on me, God, in your kindness. In your compassion blot out my offense. O wash me more and more from my guilt and cleanse me from my sin. My offenses truly I know them; my sin is always before me. Against you, you alone, have I sinned; what is evil in your sight I have done. That you may be justified when you give sentence and be without reproach when you judge. O see, in guilt was I born, a sinner was I conceived. Indeed you love truth in the heart; then in the secret of my heart teach me wisdom. O purify me, then I shall be clean; O wash me, I shall be whiter than snow. Make me hear rejoicing and gladness, that the bones you have crushed may revive. From my sins turn away your face and blot out all my guilt. A pure heart create for me, O God, put a steadfast spirit within me. Do not cast me away from your presence, nor deprive me of your holy spirit. Give me again the joy of your help; with a spirit of fervor sustain me, that I may teach transgressors your ways and sinners may return to you. O rescue me, God, my helper, and my tongue shall ring out your goodness. O Lord, open my lips and my mouth shall declare your praise. For in sacrifice you take no delight, burnt offering from me you would refuse; my sacrifice, a contrite spirit. A humbled, contrite heart you will not spurn. In your goodness, show favor to Zion: rebuild the walls of Jerusalem. Then you will be pleased with lawful sacrifice, holocausts offered on your altar.