The Pastor's Pen
I’m sure we all have wondered at one time or another about the meaning of the song The Twelve Days of Christmas. Where does the song come from, what do all twelve things mean? Who thought it up? I think as you read and reflect on the following, you will understand and have a new realization of what the song really means.
Last week we looked at one of the new theological terms used in the Nicene Creed, the word “consubstantial.” This week we look at another one of these beautiful and profound words that describes the mystery of the Son of God becoming a man. The new translation of the Creed reads, “…and by the Holy Spirit was incarnate of the Virgin Mary, and became man.” The word “incarnate” is a new, “big”, theological term that beautifully expresses the truth of the mystery being described in the words of the Creed.
Before continuing my reflections of the Theology of the Body, I thought I would take some time to study with you some of the new words being used in the Creed in the New Roman Missal. A number of parishioners have mentioned to me the use of the word “consubstantial” now used in the Creed and so I thought I would start with this word that is used to express and define the meaning of the Trinity in the Nicene Creed.
Proclaim the reign of Christ our King!
In Quas Primas, an encyclical promulgated on December 11, 1925, Pope Pius XI introduced the feast of Christ the King in response to growing secularism and doubts of Christ’s authority. The following excerpts remind us that Christ reigns as king overall and that each of us is called to do what we can to bring his kingdom into the hearts of others. It has long been a common custom to give to Christ the metaphorical title of “King,” because of the high degree of perfection whereby he excels all creatures.
Today we enter the next step of the teaching on the Theology of the Body. “The New Testament proclaims the fulfillment of God’s promise to fallen humanity. Something entirely new and totally unexpected has happened: In Jesus the ancient curse of sin has been broken! Death has been destroyed, Satan has been conquered, and man has at last been reconciled to God.
Two weeks ago in our reflection on the Theology of the Body of Pope John Paul II, we began looking at the effects of original sin humanity especially the human body and human relationships. The first effect is concupiscence which we looked at earlier. Today we look at three other effects of original sin as the Pope annunciates them, namely fear, conflict and death.
We will be welcoming the new roman missal in about one month. As a result, the parish will need to acquire new Roman Missals for use in the church, in the hall and at the nursing home. We are purchasing five missals in total, two large copies and three chapel size copies.
Continuing our reflection on the Theology of the Body of Pope John Paul II, we now arrive at the point in our story of the fall of Adam and Eve and the resulting fallout of this sin. As we saw earlier, the Pope reflected on the beauty and purity of original humanity before the fall and what meaning this state of being gave to the human body as intended by God. Now he reflects on the effects of original sin on humanity throughout time and history. In this reflection today, we will look at one of these harmful effects on human beings.
I take a break this week from my series on Theology of the Body just to provide some information about the upcoming use of the new Roman Missal. In a month and a half we will be using the new Missal and thus the English translation of the prayers will change. In anticipation of the change I provide you with this information to assist you in preparing for the new prayers.
What’s new or particularly different about the revised translation?
From the Ratio Translationis comes this explanation:
The next concept that I want to reflect on with you is the Holy Father’s teaching on what he calls “original nakedness.” His insight is based in the words of Genesis 2:25, “And the man and his wife were both naked, and were not ashamed.” “This nakedness without shame, John Paul II explains, means that before the Fall the first couple experienced unveiled communication with one another. They saw each other as God sees. Their bodies were transparent windows to the inner person.