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Together, with Fr. Mike, we examine the ordination of deacons and the diaconate. Fr. Mike unpacks each of the essential elements of the rite of the ordination of deacons as well as each of the tasks of the deacon. He emphasizes that only a validly ordained bishop can validly confer the sacrament of Holy Orders. Today’s readings are Catechism paragraphs 1569-1576.
Click on link: https://youtu.be/l32nsX1W1Xc
The Catechism moves on from bishops—the episcopacy—to priests in the presbyterate, who share in the bishop’s ministry “in a subordinate degree”, to be “co-workers”. Fr. Mike dives deep into the service-leadership that priests are called to. “[A priest’s] whole life must be configured and must be conformed to Jesus Christ the high priest.” Today’s readings are Catechism paragraphs 1562-1568.
Click on link: https://youtu.be/5KW-iiNKjnk
There are three degrees within the sacrament of Holy Orders: the episcopacy (bishops), the presbyterate (priests), and the diaconate (deacons). The Catechism begins unpacking ordination with the bishops. Fr. Mike speaks on the special role that bishops play in the life of the Church. Today’s readings are from Catechism paragraphs 1554-1561.
Click on link: https://youtu.be/txIcs7Br_N8
The Catechism unpacks—by way of comparison—the “two participations in the one priesthood of Christ”: the common priesthood of all the faithful and the ministerial (or hierarchical) priesthood of the bishops and priests. Fr. Mike hones in on the ministerial priesthood as a means for Jesus to minister to his Church. His ministers act on his behalf in persona Christi Capitis: in the person of Christ, the Head. Today’s readings are Catechism paragraphs 1546-1553.
Click on link: https://youtu.be/5R7iw4BWavw
The priesthood of the Old Covenant among the people of Israel is fulfilled in the one priesthood of Christ. The Catechism compares the Old Testament priesthood, “powerless to bring about salvation,” with the ordained ministry in the New Covenant. Fr. Mike unpacks the reality that there is only one true priest—Jesus Christ. His “priests” on earth are humble ministers. Today’s readings are Catechism paragraphs 1539-1545.
Click on link: https://youtu.be/pwd8sGhc6fE
The Catechism enters Chapter Three on the “Sacraments at the Service of Communion” which include both Holy Orders and Matrimony. As it introduces the sacrament of Holy Orders, Fr. Mike reminds us that every vocation is a gift, and that—no matter what state of life we are in or have been called to—we should read this chapter with an open heart and a grateful spirit. Today’s readings are Catechism paragraphs 1533-1538.
Click on link: https://youtu.be/-YHKb4n8efc
This summary of the Catechism’s teaching about the Anointing of the Sick is concise and rich. This holy anointing brings us hope and courage as we endure illness and the difficulties of old age. While we pray for healing of body and soul, this sacrament also prepares us for death. Fr. Mike ends this episode by explaining three practices of the Church that help her members prepare for death. Today’s readings are Catechism paragraphs 1526-1532.
Click on link to play video: https://youtu.be/MaEcNSqc3SA
The Story of the Queenship of Mary
Pope Pius XII established this feast in 1954. But the Blessed Virgin Mary’s queenship has roots in Scripture. At the Annunciation, Gabriel announced that Mary’s Son would receive the throne of David and rule forever. At the Visitation, Elizabeth calls Mary “mother of my Lord.” As in all the mysteries of Mary’s life, she is closely associated with Jesus: Her queenship is a share in Jesus’ kingship. We can also recall that in the Old Testament the mother of the king has great influence in court.
In the fourth century Saint Ephrem called Mary “Lady” and “Queen.” Later Church fathers and doctors continued to use the title. Hymns of the 11th to 13th centuries address Mary as queen: “Hail, Holy Queen,” “Hail, Queen of Heaven,” “Queen of Heaven.” The Dominican rosary and the Franciscan crown as well as numerous invocations in Mary’s litany celebrate her queenship.
The feast is a logical follow-up to the Assumption, and is now celebrated on the octave day of that feast. In his 1954 encyclical To the Queen of Heaven, Pius XII points out that Mary deserves the title because she is Mother of God, because she is closely associated as the New Eve with Jesus’ redemptive work, because of her preeminent perfection, and because of her intercessory power.
Reflection
As Saint Paul suggests in Romans 8:28–30, God has predestined human beings from all eternity to share the image of his Son. All the more was Mary predestined to be the mother of Jesus. As Jesus was to be king of all creation, Mary, in dependence on Jesus, was to be queen.
All other titles to queenship derive from this eternal intention of God. As Jesus exercised his kingship on earth by serving his Father and his fellow human beings, so did Mary exercise her queenship. As the glorified Jesus remains with us as our king till the end of time (Matthew 28:20), so does Mary, who was assumed into heaven and crowned queen of heaven and earth.
Saint Pius X’s Story (June 2, 1835 – August 20, 1914)
Pope Pius X is perhaps best remembered for his encouragement of the frequent reception of Holy Communion, especially by children.
The second of 10 children in a poor Italian family, Joseph Sarto became Pius X at age 68. He was one of the 20th century’s greatest popes.
Ever mindful of his humble origin, Pope Pius stated, “I was born poor, I lived poor, I will die poor.” He was embarrassed by some of the pomp of the papal court. “Look how they have dressed me up,” he said in tears to an old friend. To another, “It is a penance to be forced to accept all these practices. They lead me around surrounded by soldiers like Jesus when he was seized in Gethsemani.”
Interested in politics, Pope Pius encouraged Italian Catholics to become more politically involved. One of his first papal acts was to end the supposed right of governments to interfere by veto in papal elections—a practice that reduced the freedom of the 1903 conclave which had elected him.
In 1905, when France renounced its agreement with the Holy See and threatened confiscation of Church property if governmental control of Church affairs were not granted, Pius X courageously rejected the demand.
While he did not author a famous social encyclical as his predecessor had done, he denounced the ill treatment of indigenous peoples on the plantations of Peru, sent a relief commission to Messina after an earthquake, and sheltered refugees at his own expense.
On the 11th anniversary of his election as pope, Europe was plunged into World War I. Pius had foreseen it, but it killed him. “This is the last affliction the Lord will visit on me. I would gladly give my life to save my poor children from this ghastly scourge.” He died a few weeks after the war began, and was canonized in 1954.
Reflection
His humble background was no obstacle in relating to a personal God and to people whom he loved genuinely. Pius X gained his strength, his gentleness and warmth for people from the source of all gifts, the Spirit of Jesus. In contrast, we often feel embarrassed by our backgrounds. Shame makes us prefer to remain aloof from people whom we perceive as superior. If we are in a superior position, on the other hand, we often ignore simpler people. Yet we, too, have to help “restore all things in Christ,” especially the wounded people of God.
Saint Bernard of Clairvaux’s Story (1090 – August 20, 1153)
Man of the century! Woman of the century! You see such terms applied to so many today—“golfer of the century,” “composer of the century,” “right tackle of the century”—that the line no longer has any punch. But Western Europe’s “man of the twelfth century,” without doubt or controversy, had to be Bernard of Clairvaux. Adviser of popes, preacher of the Second Crusade, defender of the faith, healer of a schism, reformer of a monastic Order, Scripture scholar, theologian, and eloquent preacher: any one of these titles would distinguish an ordinary man. Yet Bernard was all of these—and he still retained a burning desire to return to the hidden monastic life of his younger days.
In the year 1111, at the age of 20, Bernard left his home to join the monastic community of Citeaux. His five brothers, two uncles, and some 30 young friends followed him into the monastery. Within four years, a dying community had recovered enough vitality to establish a new house in the nearby valley of Wormwoods, with Bernard as abbot. The zealous young man was quite demanding, though more on himself than others. A slight breakdown of health taught him to be more patient and understanding. The valley was soon renamed Clairvaux, the valley of light.
His ability as arbitrator and counselor became widely known. More and more he was lured away from the monastery to settle long-standing disputes. On several of these occasions, he apparently stepped on some sensitive toes in Rome. Bernard was completely dedicated to the primacy of the Roman See. But to a letter of warning from Rome, he replied that the good fathers in Rome had enough to do to keep the Church in one piece. If any matters arose that warranted their interest, he would be the first to let them know.
Shortly thereafter it was Bernard who intervened in a full-blown schism and settled it in favor of the Roman pontiff against the antipope.
The Holy See prevailed on Bernard to preach the Second Crusade throughout Europe. His eloquence was so overwhelming that a great army was assembled and the success of the crusade seemed assured. The ideals of the men and their leaders, however, were not those of Abbot Bernard, and the project ended as a complete military and moral disaster.
Bernard felt responsible in some way for the degenerative effects of the crusade. This heavy burden possibly hastened his death, which came August 20, 1153.
Reflection
Bernard’s life in the Church was more active than we can imagine possible today. His efforts produced far-reaching results. But he knew that they would have availed little without the many hours of prayer and contemplation that brought him strength and heavenly direction. His life was characterized by a deep devotion to the Blessed Mother. His sermons and books about Mary are still the standard of Marian theology.