December 7, 2012 by Leave a Comment
One of Canada's finest young priests and "New Evangelizers" can be found in Halifax, Nova Scotia. In this Maritime city, Fr. James Mallon serves as pastor of Saint Benedict parish, while also leading the John Paul II Media Institute. Among the institute's most exciting projects is Dogmatic Theology, a catechetical series that co-stars Fr. Mallon's pet dog. In this new WITNESS interview, host Fr. Thomas Rosica, CSB speaks with Fr. Mallon – a fellow "media priest" – about New Evangelization in Canada and throughout the “digital continent”.
December 7, 2012 by Leave a Comment
Salt + Light's 10th anniversary celebration, the Venite Adoremus Concert featuring The Priests, the Amabile Youth Choir and Rosana Riverso, went off beautifully last night. Below are a selection of photos from last night's events. The Priests, Fr. Eugene, Fr. Martin and Fr. David, on stage at Koerner Hall during the final rehearsal. Fr. Martin and Fr. Eugene during rehearsals. Members of the Amabile Youth Choir waiting to go onstage. Tony Gagliano, Chairman of the S+L Board of Directors, onstage greeting guests just before The Amabile Youth Choir takes the stage. A full house at Toronto's Koerner hall for S+L's 10th anniversary Christmas Concert. More photos to come. ----- Photos: Richard Valenti
Tonight on Perspectives: The new Archbishop of Keewatin-Le Pas is appointed, the Greek Orthodox Patriarch of Antioch passes away, and the Province of Quebec makes a controversial decision on religious curriculum.
Let us consider the Scripture stories that speak of the birth of Christ in history, about the Word becoming flesh. How do Matthew, Luke and John explain this great mystery in their Gospel accounts? What should be our response to this mystery that is prolonged in our midst through the Eucharist? What does it mean to adore the mystery of the Word made flesh? Matthew’s Story Matthew’s Gospel is about the scriptures being fulfilled in Jesus. In the genealogy, Jesus is the culmination point toward which Israel’s long covenant history has been leading, particularly its puzzling and tragic latter phase. Matthew agrees with his Jewish contemporaries that the exile was the last significant event before Jesus; when the angel says that Jesus will “save his people from their sins” (1:21), liberation from exile is in view. Matthew tells us that Jesus’ birth in human history fulfills at least three biblical themes. He brings Israel into the Promised Land; “Jesus” is the Greek for “Joshua.” As Emmanuel, “God with us”, Jesus embodies God’s presence with his people (Isaiah 7:14, quoted in 1:23). As the new David, Jesus is the Messiah born at Bethlehem (2:5, fulfilling Micah 5:1-3). In the name “Emmanuel,” we find the answer to humanity’s deepest longings for God throughout the ages. Emmanuel is both a prayer and plea (on our behalf) and a promise and declaration on God’s part. When we pronounce the word, we are really praying and pleading: “God, be with us!” And when God speaks it, the Almighty, Eternal, Omnipresent Creator of the world is telling us: “I am with you” in this Child. The name Emmanuel is also alluded to at the end of Matthew’s Gospel where the risen Jesus assures his disciples of his continued presence: “I am with you always, until the end of the age” (28:20). God did indeed keep his promise in Jesus. Jesus truly fulfills the plan of God in word and deed, in desire and presence, in flesh and blood. His rejection by his own people and his passion are foreshadowed by the troubled reaction of “all Jerusalem” to the question of the magi who are seeking the “newborn king of the Jews” (2:2-3), and by Herod’s attempt to have him killed. Jesus’ mission during his public life is limited “to the lost sheep of the house of Israel” (15:24), and he assigns the same limits to the mission of the Twelve (10:5-6). More than the other evangelists, Matthew takes great care to note that events in Jesus’ life happened “so that what had been spoken through the prophets might be fulfilled” (2:23). Luke’s Story The Infancy Narrative of Luke’s Gospel contains some of the most touching, well-known biblical stories in the New Testament. On Christmas night we listen with awe and wonder to Luke’s beautiful Christmas story. In Luke’s story, we watch the shepherds as they tell one another the reason why they are setting off to Bethlehem: “Let us see this thing that has happened.” Literally the Greek text says: “Let us see this Word that has occurred there.” Luke presents us with the radical newness of Christmas night: the Word can be seen, touched, experienced and felt for it has become flesh. We must raise several questions about Luke’s story…. about Mary and about the shepherds. Did the shepherds – religious outcasts from the hillside – ever anticipate the depths of the joy they suddenly found released in their hearts that when they heard the news they hurried off to Bethlehem? Perhaps the joy really did hit their feet and they surprised themselves by singing and dancing! After four weeks of waiting for the coming of Christ, we too should be prepared to be overtaken by joy at his arrival. If we have domesticated the announcement of his birth so that we are no longer stirred by the news, something is wrong with this picture! If we are not dancing for joy, we might have missed an important part of the whole story. Through the mystery of the Incarnation – the Word made flesh – we are not given one new, mighty and glorious throne from which our God will rule over us, but two ways by which God will reign among us: from a crib in Bethlehem and from a cross in Jerusalem. We cannot have one throne without the other. They go together. Jesus’ coming among us at Christmas reminds us that the touch of gentleness and mercy is victorious over hatred, violence, occupying forces, weapons, and monologue. The Word Made Flesh in the Fourth Gospel The prologue of John’s Gospel climaxes with the announcement: “The Word became flesh and dwelt among us” (1:14) (in Greek literally: pitched his tent among us.) It’s a form of divine camping in our midst. This presence came about though the free love of God: “In this way the love of God was made manifest among us, that God sent his only Son into the world that we might live through him” (I John 4:9). On Christmas Day, John’s Gospel Prologue is proclaimed instead of the rather idyllic story of the shepherds and the angels. The Word is not simply a message that we can put into words. It comes as a person, a life enfleshed and enacted. In Jesus, the message and the messenger are united. The medium is indeed the message! Through the wonder and mystery of the Incarnation, the Word did not become a philosophy, a theory, or a concept to be discussed, debated, exegeted or pondered. But the Word became a person to be followed, enjoyed and loved! So it’s all right for us to fantasize about that person’s revolutionary dreams, for a world of peace and justice, a world where no one cries and no one goes hungry… a world where the only occupation that takes place will be the Lord’s occupation of human hearts. But more than just fantasizing, Christmas asks us to believe his revolutionary dream, and to put it into practice each day. The Word that becomes flesh is about compassion and vision, but there is also something frightening about it, a kind of desperate insistence. Our redemption is Jesus Christ. If the future were not the promise of Jesus Christ but the predictable outcome of present sociological trends, despair would overwhelm us and even kill us. Authentic Adoration of the Word Made Flesh In the Eucharist, the Church joins Jesus in adoring the God of life. Adoration means being present, resting, and beholding. Beholding Jesus, we receive and are transformed by the mystery we adore. Eucharistic adoration is similar to standing at the foot of the Cross of Jesus, being a witness to his sacrifice of life and being renewed by it. In her essay entitled “The Mystery of Christmas,” (Edith Stein) wrote:
“In order to penetrate a whole human life with the divine life it is not enough to kneel once a year before the crib and let ourselves be captivated by the charm of the holy night. To achieve this, we must be in daily contact with God. [...] Just as our earthly body needs its daily bread, so the divine life must be constantly fed. ‘This is the living bread that came down from heaven.’ If we make it truly our daily bread, the mystery of Christmas, the Incarnation of the Word, will daily be re-enacted in us. And this, it seems, is the surest way to remain in constant union with God. [...] I am well aware that many think this an exaggerated demand. In practice it means for most of those who start the habit that they will have to rearrange their outer and inner life completely. But this is just what it is meant to do. Is it really demanding too much to make room in our life for the Eucharistic Savior, so that He may transform our life into His own?”The ways our words become flesh New forms of electronic communication are everywhere and being reinvented again rapidly, but God doesn’t care. God does not buy a new iPhone or get a new app (mobile application). His communication platform is the human person. The Christmas message announces a new divine presence among us. Each day of our lives we seek the personal presence of those whom we care for and who care about us. We cannot imagine to leave friendship and love at a distance. Photographs, memories, letters, e-mail, text messages and phone calls are not enough. We want to enjoy the personal presence of those who fill our minds and let us live in their hearts. We live in God’s heart, and Christmas visibly brought among us the Son of God who cares infinitely for each of us. God did not want to live that love at a distance. The feast of Christmas reminds humanity of one profound message: that God has mixed with the human family, and loved them all- the women and the men, the weak and the strong, the rich and the poor, those who love and those who hate, those who are beautiful and those who are not. And only God, himself, knows who is close and who is far from him. From now on, we can recognize God, not in the power and glory of our temple worship, our power, prestige and numbers. At Christmas we are taught where to find God: in the midst of humanity, in the thick and thin of the human race, in the smile and tears of a newborn baby, in the suffering of strangers, in the cherished gift of friendship. From now on, anyone who really understands that God has become human will never be able to speak and act in an inhuman way. The highpoint of Jesus’ self-communication is in the Eucharist. Let us remember that the Word did not become an e-mail, an SMS or text message, or some kind of divine oracle uttered from some distant heaven long ago. Through Mary, the Word became flesh and pitched his tent among us. The Word became close to real people in real time. May the Lord bless you, as your own words become flesh. Fr. Thomas Rosica, CSB CEO Salt and Light Catholic Television Network - Painting: The Nativity, Lorenzo Lotto, 1523.
Pope Benedict XVI has appointed Bishop Murray Chatlain of Mackenzie-Fort Smith as Archbishop of Keewatin - Le Pas. Archbishop Chatlain will also serve as apostolic administrator of Mackenzie-Fort Smith until a new Bishop can be named for that diocese. He succeeds Archbishop Sylvain Lavoie who retired in July 2012 for health reasons. Originally from Saskatoon, Archbishop Chatlain studied at the University of Saskatchewan before entering the seminary. He completed his priestly formation at St. Peter's seminary in London, Ontario and was ordained for the diocese of Saskatoon in 1987. Besides serving at various Saskatoon parishes, Archbishop Chatlain also studied the Dene language in La Loche, Saskatchewan. He became Bishop of Mackenzie - Fort Smith in May of 2008 and has been part of the Canadian Catholic Aboriginal Council since that time. Keewatin - Le Pas has 45 parishes and missions and 37,380 Catholics who are served by 4 diocesan priests, 11 religious priests and seven religious sisters. --- Photos courtesy of the Canadian Conference of Catholic Bishops
St. Joseph is not the biological father of Jesus, whose Father is God alone, and yet he lives his fatherhood fully and completely. He is often overshadowed by the glory of Christ and the purity of Mary. But he, too, waited for God to speak to him and then responded with obedience. Luke and Matthew both mark Joseph’s descent from David, the greatest king of Israel (Matthew 1:1-16 and Luke 3:23-38). Scripture has left us with the most important knowledge about him: he was "a righteous man" a "just man" (Matthew 1:18). Joseph was a compassionate, caring man. When he discovered Mary was pregnant after they had been engaged, he knew the child was not his but was as yet unaware that she was carrying the Son of God. He planned to divorce Mary quietly according to the law but he was concerned for her suffering and safety. Joseph was also a man of faith, obedient to whatever God asked of him without knowing the outcome. When the angel came again to tell him that his family was in danger, he immediately left everything he owned, all of his family and friends, and fled to a strange country with his young wife and the baby. He waited in Egypt until the angel told him it was safe to go back (Matthew 2:13-23). We are told that Joseph was a carpenter, (more likely a builder), a man who worked to provide for his family. Joseph wasn't a wealthy man, for when he took Jesus to the Temple to be circumcised and Mary to be purified he offered the sacrifice of two turtledoves or a pair of pigeons, allowed only for those who could not afford a lamb. Joseph revealed in his humanity the unique role of fathers to proclaim God's truth by word and deed. His paradoxical situation of "foster father to Jesus" draws attention to the truth about fatherhood, which is much more than a mere fact of biological generation. A man is a father most when he invests himself in the spiritual and moral formation of his children. Joseph was keenly aware, as every father should be, that he served as the representative of God the Father. The Gospel, as we know, has not kept any word from Joseph, who carries out his activity in silence. It is the style that characterizes his whole existence, both before finding himself before the mystery of God's action in his spouse, as well as when -- conscious of this mystery -- he is with Mary in the Nativity. On that holy night, in Bethlehem, with Mary and the Child, is Joseph, to whom the Heavenly Father entrusted the daily care of his Son on earth, a care carried out with humility and in silence. Joseph protected and provided for Jesus and Mary. He named Jesus, taught him how to pray, how to work, how to be a man. While no words or texts are attributed to him, we can be sure that Joseph pronounced two of the most important words that could ever be spoken when he named his son "Jesus" and called him "Emmanuel." When the child stayed behind in the Temple we are told Joseph (along with Mary) searched frantically with great anxiety for three days for him (Luke 2:48). As Pope Benedict has taught us:
What is important is not to be a useless servant, but rather a "faithful and wise servant". The pairing of the two adjectives is not by chance. It suggests that understanding without fidelity, and fidelity without wisdom, are insufficient. One quality alone, without the other, would not enable us to assume fully the responsibility which God entrusts to us.What great words for St. Joseph, because in Joseph, faith is not separated from action. His faith had a decisive effect on his actions. Paradoxically, it was by acting, by carrying out his responsibilities, that he stepped aside and left God free to act, placing no obstacles in his way. Joseph is a "just man" (Mt 1:19) because his existence is "adjusted" to the word of God. Joseph, the "foster-father" of the Lord reveals that fatherhood is more than a mere fact of biological generation. A man is a father most when he invests himself in the spiritual and moral formation of his children. Real fathers and real men are those who communicate paternal strength and compassion. They are men of reason in the midst of conflicting passions; men of conviction who always remain open to genuine dialogue about differences; men who ask nothing of others that they wouldn't risk or suffer themselves. Joseph is a chaste, faithful, hardworking, simple and just man. He reminds us that a family, a home, a community, and a parish are not built on power and possessions but goodness; not on riches and wealth, but on faith, fidelity, purity and mutual love. How could I speak of St. Joseph here in the Crèche Museum of St. Joseph’s Oratory in Montreal without saying something about the dreamer and architect of this magnificent place, Brother André Bessette, the Canadian Church’s newest Saint. Brother André wanted Saint Joseph honored on this mountain. In 1890, he took a young student with him on one of his regular Thursday meditation walks. Taking the student up to the mountainside across the street from the College Notre Dame, he told him, “I have hidden a medal of Saint Joseph here. We will pray that he will arrange the purchase of this land for us.” For six years he persevered in prayer for that intention, and in 1896, his prayers were rewarded. The Holy Cross Congregation purchased the land and Brother André put a statue of Saint Joseph in a little cave on his chosen site. Placing a bowl in front of the statue, he planned on collecting alms from Saint Joseph’s petitioners, alms which would be used to build a chapel. What started out as a fifteen-by eighteen foot chapel in 1904 became a minor basilica in 1955, and was completed — interior and all — in 1966. In his lifetime, the shrine became big enough to warrant having a full-time guardian, a job to which Brother André was appointed in 1909. The piety that St. André had toward the Patron of the Universal Church was simple and childlike too:
When you invoke Saint Joseph, you don’t have to speak much. You know your Father in heaven knows what you need; well, so does His friend Saint Joseph. ... Tell him, ‘If you were in my place, Saint Joseph, what would you do? Well, pray for this in my behalf.’To the people who came to him with their troubles — and thousands did — the friend of Saint Joseph recommended the use of sacramentals, like Saint Joseph’s oil or a Saint Joseph medal. Most of all, he recommended persevering and confident prayer, usually prescribing a novena to his powerful benefactor. Because he learned how to pray with fervor, persistence and joy as a child and young religious, Brother André was able to urge people to pray with confidence and perseverance, while remaining open to God's will. He admonished people to begin their path to healing through commitments to faith and humility, through confession and a return to the Sacraments. He encouraged the sick to seek a doctor's care. He saw value in suffering that is joined to the sufferings of Christ. He allowed himself to be fully present to the sadness of others but always retained a joyful nature and good humor. At times, he wept along with his visitors as they recounted their sorrows. As he became known as a miracle worker, Brother André insisted, "I am nothing ... only a tool in the hands of Providence, a lowly instrument at the service of St. Joseph."
God our Father, You gave Brother André of Montreal, your humble servant, a great devotion to St. Joseph and a special commitment to the sick and the needy. May the example of his life and ministry inspire us to ever-greater works of charity, in generous service to our brothers and sisters in need. Give us the strength to surrender ourselves to Your will, and to be instruments of your loving mercy. Help us to follow Brother André's example of prayer and love, so that we too may come into your glory. Through Christ our Lord. Amen.Fr. Thomas Rosica, CSB CEO Salt and Light Catholic Television Network Statue: CNS photo/Michael Alexander, Georgia Bulletin; Oratory: CNS Photo/Bob Mullen.