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.