J esus said, “When the Son of Man comes in his glory, and all the angels with him, then he will sit on the throne of his glory. All the nations will be gathered before him, and he will separate people one from another as a shepherd separates the sheep from the goats, and he will put the sheep at his right hand and the goats at the left. Then the king will say to those at his right hand, ‘Come, you that are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me, I was naked and you gave me clothing, I was sick and you took care of me, I was in prison and you visited me.’ Then the righteous will answer him, ‘Lord, when was it that we saw you hungry and gave you food, or thirsty and gave you something to drink? And when was it that we saw you a stranger and welcomed you, or naked and gave you clothing? And when was it that we saw you sick or in prison and visited you?’ And the king will answer them, ‘Truly I tell you, just as you did it to one of the least of these who are members of my family you did it to me.’ Then he will say to those at his left hand, ‘You that are accursed, depart from me into the eternal fire prepared for the devil and his angels; for I was hungry and you gave me no food, I was thirsty and you gave me nothing to drink, I was a stranger and you did not welcome me, naked and you did not give me clothing, sick and in prison and you did not visit me.’ Then they also will answer, ‘Lord, when was it that we saw you hungry or thirsty or a stranger or naked or sick or in prison, and did not take care of you?’ Then he will answer them, ‘Truly I tell you, just as you did not do it to one of the least of these, you did not do it to me.’ And these will go away into eternal punishment, but the righteous into eternal life.”
Instituted by Pius XI in 1926, this feast was celebrated on the last Sunday of October to foster the awareness of Christ’s dominion over all people and to establish peace among nations. After Vatican Council II the feast was transferred to the last Sunday of the Liturgical Year, the Sunday before Advent, on which the human race is consecrated to the Sacred Heart through the Litany of the Sacred Heart and a prayer recited before the Blessed Sacrament.
And what does he see? Not a plan. Not the potential for great strength. Not a king, nor a messiah, at least as so many of his contemporaries would use those words. No, what he sees, and what even his weak eyes sense bathing him in light and energy, is a perfect offering of love. He sees a life perfectly animated by, and attuned to, God’s own endless loving delight. He sees this perfect reflection of God’s love in a human face which looks at him; and he sees those infant eyes seeing
Thanksgiving, but forget to thank the One who provides us both the feast day and the feast itself. Especially in our culture, we think being grateful is simply an attitude to which we should aspire. Yet, that isn’t really giving thanks. It is like receiving a gift from someone, feeling happy or satisfied with the gift, but never acknowledging that gratitude to the one who actually gave the gift.
It is right, and a good and joyful thing, always and everywhere to give thanks to you, Father Almighty, Creator of heaven and earth. You bid your faithful people cleanse their hearts, and prepare with joy for the Paschal feast; that, fervent in prayer and in works of mercy, and renewed by your Word and Sacraments, they may come to the fullness of grace which you have prepared for those who love you.
Happy Easter! This past week we celebrated the feast of the Ascension. In some dioceses this observance has been moved to this Sunday but in the Archdiocese of Boston it has continued to be observed on Thursday. Whether it’s celebrated on the traditional Thursday or moved to Sunday it is important for us to take some time to reflect on the significance of this feast for us. Jesus’ ascension to Heaven occurred after He rose from the dead and spent forty days on Earth with his disciples. His ascension therefore provides clear signs to us not only regarding the resurrection but also regarding our own eternal destiny.
Fr. Gordon Hines, the Rector of St. George's Anglican Church, Las Vegas, Nevada, was ordained a priest in 1997 on the Feast day of St. Irenaeus, June 28th. "I consider this quite a milestone," said Fr. Hines. "Of the fifteen years as a priest, I have had the privilege of serving as Rector of St. George's Church for fourteen years. I feel we have both grown together in the knowledge and love of Almighty God. I am very grateful for the vocation Our Lord has called me to."
As you can, please consider coming to our daily Masses (7:00 am all year; Saturdays 8:00 am all year). The Mass brings many special graces! This week we The Feast of the Holy Inno- cents (Monday); St. Thomas Becket (Tuesday); St. Sylvester, Pope (Thursday); the Solemnity of Mary, the Mother of God (Friday) and Saints Basil the Great and Gregory Nazianzen, Bishops and Doctors of the Church (Saturday).
The climax of this preaching feast was the sermon preceding Communion on the Sabbath morning. This was the Action Sermon: a phrase which highlights not the sacramental ‘actions’, so called, but the Eucharistic nature of the ordinance. The background to this is that the Latin for thanksgiving is gratiarum actio. This is clearly reflected in the Vulgate’s renderings of the narratives of institution. In Luke 22:19, for example, the clause, ‘when he had given thanks’ is rendered, cum gratias egisset. In 1 Corinthians 11:24 the Greek participle eucharistēsas is translated gratiis actis. In accordance with this, the Action Sermon was simply the Thanksgiving or Eucharistic Sermon, and its clear aim was to instil in communicants a sense of gratitude: a gratitude focused specifically on the death of Christ, and closely linked to both remembrance and proclamation. This dominated the whole Order of Communion. The psalms which were sung, the scriptures which were read and the sermon which was preached were all designed to evoke eucharist by reminding the congregation of what Christ had done for them on the cross of Calvary.
By 5:30 p.m. the Moveable Feast shift- ed to St. Stephen’s Episcopal Church, just south of Centenary Methodist, where “A Very Special Dinner” in the Great Hall capped the celebration. A reservation for the dinner was $70 per person, of which $50 was tax- deductible. Every seat in the room was taken.
understand what goes on during communion. But I think they can. Over the years, as I have met with children and the parents to talk about the meaning of the sacrament, I have asked the families to think of a special meal in their family’s life: What is the occasion? What special foods are served? What special guests are there? What traditions are maintained? Why is the meal so special? Then we talk about how and why the Lord’s supper is a special meal for the family of God, as we answer the same questions about our church family’s special feast.
"After one's first viewing of Babette's Feast, a film by Gabriel Axel, one may easily think that the main point of the film revolves around interpretation of religion and food. Although these certainly are two major aspects, I personally found that in many ways, love and the way it persists through time is a major feature of the movie as well. Thanks to Axel, the movie can be viewed through the lends of love, and as the plot unfolds, it becomes more obvious that the persistence of love is a point Axel wanted to send to his audience."
Link to Liturgy – Feast of Saint Cecilia – Sacred Music Series Page 7 Why does sacred music not change? It does not change in word because it is the Word of God. It does not change in form or style. We appreciate secular music because it pertains to humans. Secular music is the stuff of “man”. It speaks of hurt, loss, struggles, love, joy, emotion, etc. The lyrics are the words of men, not of God. Secular music speaks of the here and now, the physical and earthly. Secular music changes so rapidly based on culture, time, and place that it has to be categorized in genres and even within a genres complete change and new genres can be formed even within a decade. When we look at rock, rap, or even country music we can see the degree of change even within a few decades. This is why we call secular music “pop”, because it is popular and what is popular changes. The change is so evident that we even characterize decades by a style or type of secular music or even secular music by the decade such as “80’s music”. Secular music is used outside the church, in our homes, our cars, our restaurants and bars. It is safe and correct to say that sacred music and secular music can best be appreciated when they have their place, or put in their place, and stay in their place.
that the details are different. The august journal Development today contains plenty of keynote papers announcing, for example, that the Wnt pathway in zebrafish and Drosophila are slightly different. Given the nature of evolution by natural selection, it is hardly surprising that the broad brush picture is similar and the details are different. But it does inexorably follow that if your funding is coming from medical research bodies that want cures for human diseases, then the value of model organisms will decline once the early discoveries have been made. For example, just because APC (adenomatous polyposis coli) is involved in Wnt signal transduction in both human and Drosophila, does that really mean that study of the minutiae of functions of APC in Drosophila will really tell us useful things about human cancer? I doubt it. The more detailed the questions, the more important it will be to work on human cells and tissues. Fourth, we authors are uncomfortably aware that books always contain errors or ambiguities. However hard you try, there are always a few that get through. We are actually grateful to reviewers for pointing them out, so that they can be removed from the next edition. So here goes. On p. 48, it should read nerve cord not chord. In Fig. 23, the explanation of maternal effect mutation is somewhat obscure to me, so might fool the general reader. On p. 85, somatic stem cells need not undergo asymmetrical cell division. On, p. 88, the text seems to suggest that jawless fish are not vertebrates. On p. 98, the text says that imprinting is unique to mammals but it does actually also occur in flowering plants. Imprinted genes also affect much more than just development of the trophectoderm. And finally, on p. 137, Gurdon did not carry out the first cloning experiments in amphibians. These were reported by Briggs and King in 1952. Gurdon did pursue the subject very thoroughly, to the limit of using nuclei from indubitably differentiated cells (adult keratinocytes), although he showed that these nuclei worked very much less well than embryonic nuclei.
Welcome to “the Feast”! Welcome to this time of gathering around God’s table and sharing in Thanksgiving the meal where we find Christ present. The “Feast” is a Eucharistic celebration immersed in a Celtic tradition. The experience and discovery of Christ in the Celtic regions of the world were informed by deep devotion, risk-taking missionaries, a recognition of the holy in every pattern of creation and in every breath of life, and an embrace of the holy in the rhythms of creation and life.
offering with the Son. The true function of water is made-manifest in the baptism of Christ, which is continually made-manifest in each baptism of the church. The child who is baptized does not become something she was not before baptism; rather, she becomes what she already is in Christ. Likewise, the Eucharistic bread becomes more than the bread on a bourgeois dinner table, not because it becomes something other than bread but because the function of each loaf is transformed. The intensity, then, is not a matter of a "substantial" change in the elements; rather, the intensity is located in the breadÕs functional becoming what it always wasÐÐthe fullness of GodÕs life that gathers humanity into the assimilating act of God in Christ through the everyday sustenance of GodÕs creative goodness. 68 The material bread and wine, gathered into triune reciprocity through the liturgical action, is given a new name and purpose; it is now body and blood that deifies body and soul. This articulation of function and substance is not to deny the ontological transformation of the bread and wine where, following Aquinas, the Eucharist does not simply communicate something by its application but is what it communicatesÐÐÒnamely, ChristÕs own body.Ó 69 What this functional orienting is meant to emphasize is the refusal of any binary between the substance of God and the action of God. As seen above with Maximus, the accomplishment of the mystery of GodÕs embodiment alters the condition of the human by ChristÕs self-mediation in the bread, which thereby transforms the substance of (we might even say substantiates) what it is to be human. This Eucharistic action, inseparable from the Eucharistic materials, is the incarnate reality 70 that Òelevates man to God through his love for God and brings God down to man because of his love for man.Ó 71