The Priesthood and The Mass

St. John Mary points to the greatness of the priest with the privileged reference to the power that he exercises in the sacraments in the name of the Person of Christ. Benedict XVI brought this light, citing still other words of the Curé d'Ars, which refer in particular to the office of celebrating the Holy Eucharist. The Pope writes that the saint "was convinced that the fervor of a priest's life depended entirely upon the Mass: 'The reason why a priest is lax is that he does not pay attention to the Mass! My God, how we ought to pity a priest who celebrates as if he were engaged in something routine!'".

The Year for Priests proposes for our reflection the figure of the priest and, in a special way, his dignity of ordained minister who celebrates the sacraments, for the benefit of the whole Church, in the Person of Christ, high and eternal priest

Priests "exercise their sacred function especially in the Eucharistic worship or the celebration of the Mass by which acting in the person of Christ ["in persona Christi"] and proclaiming his mystery they unite the prayers of the faithful with the sacrifice of their Head and renew and apply in the sacrifice of the Mass until the coming of the Lord the only sacrifice of the New Testament namely that of Christ offering Himself once for all a spotless Victim to the Father." Vatican Council II, "Lumen Gentium," No. 28: AAS 57 (1965), p. 34. Cf. also "Presbyterorum Ordinis," Nos. 2; 12; 13.

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Advent 2009

Advent watchfulness means living in God's presence and according to his criteria in order to prepare a worthy dwelling-place for the promised Savior.

We are waiting for justice but it cannot be merely the expression of a certain requirement with regard to others. Waiting for justice in the Christian sense means above all that we ourselves begin to live under the eyes of the Judge, in accordance with the criteria of the Judge; that we begin to live in his presence, doing justice in our own lives. Thus, by doing justice, putting ourselves in the Judge's presence, we wait for justice in reality. And this is the meaning of Advent, of vigilance.

The watchfulness of Advent means living under the eyes of the Judge and thus preparing ourselves and the world for justice. In this way, therefore, living under the eyes of the God-Judge, we can open the world to the coming of his Son and predispose hearts to welcome "the Lord who comes".

The Child whom the shepherds adored in a grotto on the night of Bethlehem about 2,000 years ago, never tires of visiting us in our daily lives while we journey on as pilgrims towards the Kingdom. In his expectation, therefore, the believer becomes an interpreter of the hopes of all humanity; humanity yearns for justice and thus, although often unconsciously, is waiting for God, waiting for salvation which God alone can give to us.

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Gatherings

Gambar keterubah tu maya bala raban ari Malaysia, kelebih agi bala students ke bisi belajar ba Italy begelumu sereta makai lalu bekelal enggau diri sama diri. Mayuh mega bala ke enda ulih datai ngulu pengawa tu. Host nyendiake pemakai, of course malaysian dishes, maya begempuru tu. Pengawa bakatu ulih ngerapat ke kaul antara bala kami ke belajar ba italy ke jauh ari kaban diri sebilik. Sida tu meh meri peransang sereta nyukung pangan diri dalam sembiang!!

kena ujung bulan October bisi begelumu Hari Raya & Depavali ba Malaysian Embassy ba Rome. Bala rayat Malaysia ke bisi ba Italy dikangau magan datai begulai makai tengahhari ba diak. Mayuh endar bala ke datai sereta pemakai mayuh mega!!

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ALL SOULS DAY

All Souls Day follows All Saints Day, and commemorates the faithful departed, those who die in God's faith and friendship. However, Catholics believe that not all those who die in God's grace are immediately ready for the Beatific vision, i.e. the reality and goodness of God and heaven, so they must be purified of "lesser faults," and the temporal effects of sin. The Catholic Church calls this purification of the elect, "purgatory." The Catholic teaching on Purgatory essentially requires belief in two realities: 1. that there will be a purification of believers prior to entering heaven and 2. that the prayers and masses of the faithful in some way benefit those in the state of purification. As to the duration, place, and exact nature of this purification, the Church has no official dogma, although Saint Augustine and others used fire as a way to explain the nature of the purification. Many faithful Catholics, including Pope Benedict XVI, grant that Purgatory may be an existential state as opposed to a temporal place. In other words, Purgatory may be something we experience instantaneously, because it is outside of the confines of created time and space. Many non-Catholics, including C.S. Lewis, have believed in Purgatory, and the official dogma of Purgatory is hardly offensive, even if the popular understanding of it has led to confusion. As a more everyday explanation, many liken Purgatory to a place to "clean up" oneself before going into the presence of Almighty God.

All Souls is the day to remember, pray for, and offer requiem masses up for these faithful departed in the state of purification. Typically Christians will take this day to offer prayers up on behalf of their departed relatives and friends. Others may remember influential individuals that they never knew personally, such as presidents, musicians, etc. This may be done in the form of the Office of the Dead (Defunctorum officium), i.e. a prayer service offered in memory of departed loved ones. Often this office is prayed on the anniversary (or eve) of the death of a loved one, or on All Souls' Day.

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SOLEMNITY OF ALL SAINTS

Solemnity celebrated on the first of November. It is instituted to honour all the saints, known and unknown, and, according to Urban IV, to supply any deficiencies in the faithful's celebration of saints' feasts during the year.

In the early days the Christians were accustomed to solemnize the anniversary of a martyr's death for Christ at the place of martyrdom. In the fourth century, neighbouring dioceses began to interchange feasts, to transfer relics, to divide them, and to join in a common feast; as is shown by the invitation of St. Basil of Caesarea (397) to the bishops of the province of Pontus. Frequently groups of martyrs suffered on the same day, which naturally led to a joint commemoration. In the persecution of Diocletian the number of martyrs became so great that a separate day could not be assigned to each. But the Church, feeling that every martyr should be venerated, appointed a common day for all. The first trace of this we find in Antioch on the Sunday after Pentecost. We also find mention of a common day in a sermon of St. Ephrem the Syrian (373), and in the 74th homily of St. John Chrysostom (407). At first only martyrs and St. John the Baptist were honoured by a special day. Other saints were added gradually, and increased in number when a regular process of canonization was established; still, as early as 411 there is in the Chaldean Calendar a "Commemoratio Confessorum" for the Friday after Easter. In the West Boniface IV, 13 May, 609, or 610, consecrated the Pantheon in Rome to the Blessed Virgin and all the martyrs, ordering an anniversary. Gregory III (731-741) consecrated a chapel in the Basilica of St. Peter to all the saints and fixed the anniversary for 1 November. A basilica of the Apostles already existed in Rome, and its dedication was annually remembered on 1 May. Gregory IV (827-844) extended the celebration on 1 November to the entire Church. The vigil seems to have been held as early as the feast itself. The octave was added by Sixtus IV (1471-84).

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