Behave in such a way that you glorify and love the heavenly Father

"Beloved daughter of Jesus,

May Jesus and our Mother always smile on your soul, obtaining for it, from Her most holy Son, all the heavenly charisms!

I am writing to you for two reasons: to answer some more questions from your last letter, and to wish you a very happy names-day in the most sweet Jesus, full of all the most special heavenly graces. Oh! If Jesus granted my prayers for you or, better still, if only my prayers were worthy of being granted by Jesus! However, I increase them a hundredfold for your consolation and salvation, begging Jesus to grant them, not for me but through the heart of his paternal goodness and infinite mercy.

In order to avoid irreverence and imperfections in the house of God, in church -- which the Divine Master calls the "house of prayer" -- I exhort you in the Lord to practice the following:

Enter the church in silence and with great respect, considering yourself unworthy to appear before the Lord's Majesty. Among other pious considerations, remember that our soul is the temple of God and, as such, we must keep it pure and spotless before God and his angels.

Let us blush for having given access to the devil and his snares many times (with his enticements to the world, his pomp, his calling to the flesh) by not being able to keep our hearts pure and our bodies chaste; for having allowed our enemies to insinuate themselves into our hearts, thus desecrating the temple of God which we became through holy Baptism.

Then take Holy Water and make the Sign of the Cross carefully and slowly.

As soon as you are before God in the Blessed Sacrament, devoutly genuflect. Once you have found your place, kneel down and render the tribute of your presence and devotion to Jesus in the Blessed Sacrament. Confide all your needs to Him along with those of others. Speak to Him with filial abandonment, give free rein to your heart, and give Him complete freedom to work in you as He thinks best.

When assisting at Holy Mass and the sacred functions, be very composed when standing up, kneeling down, and sitting, and carry out every religious act with the greatest devotion. Be modest in your glances; don't turn your head here and there to see who enters and leaves. Don't laugh, out of reverence for this holy place and also out of respect for those who are near you. Try not to speak to anybody, except when charity or strict necessity requests this.

If you pray with others, say the words of the prayer distinctly, observe the pauses well, and never hurry.

In short, behave in such a way that all present are edified by it and, through you, are urged to glorify and love the heavenly Father.

On leaving the church, you should be recollected and calm. Firstly take your leave of Jesus in the Blessed Sacrament; ask his forgiveness for the shortcomings committed in his Divine presence and do not leave him without asking for and having received his paternal blessing.

Once you are outside the church, be as every follower of the Nazarene should be. Above all, be extremely modest in everything, as this is the virtue which, more than any other, reveals the affections of the heart.

Nothing represents an object more faithfully or clearly than a mirror.

In the same way, nothing more widely represents the good or bad qualities of a soul than the greater or lesser regulation of the exterior, as when one appears more or less modest.

You must be modest in speech, modest in laughter, modest in your bearing, modest in walking. All this must be practiced, not out of vanity in order to display one's self, nor out of hypocrisy in order to appear to be good to the eyes of others, but rather, for the internal virtue of modesty, which regulates the external workings of the body.

Therefore, be humble of heart, circumspect in words, prudent in your resolutions. Always be sparing in your speech, assiduous in good reading, attentive in your work, modest in your conversation.

Don't be disgusting to anybody but be benevolent towards all and respectful towards your elders. May any sinister glance be far from you, may no daring word escape your lips, may you never carry out any immodest or somewhat free action; never a rather free action or a petulant tone of voice.

In short let your whole exterior be a vivid image of the composure of your soul.

Always keep the modesty of the Divine Master before your eyes, as an example; this Master who, according to the words of the Apostle to the Corinthians, placing the modesty of Jesus Christ on an equal footing with meekness, which was his one particular virtue and almost his characteristic: "Now I Paul myself beseech you, by the mildness and modesty of Christ" [Douay-Rheims, 2 Corinthians 10:1], and according to such a perfect model reform all your external operations, which should be faithful reflections revealing the affections of your interior.

Never forget this Divine model, Annita. Try to see a certain lovable majesty in His Presence, a certain pleasant authority in his manner of speaking, a certain pleasant dignity in walking, in contemplating, speaking, conversing; a certain sweet serenity of face.

Imagine that extremely composed and sweet expression with which he drew the crowds, making them leave cities and castles, leading them to the mountains, the forests, to the solitude and deserted beaches of the sea, totally forgetting food, drink and their domestic duties.

Thus let us try to imitate, as far as we possibly can, such modest and dignified actions. And let us do our utmost to be, as far as possible, similar to him on this earth, in order that we might be more perfect and more similar to him for the whole of eternity in the heavenly Jerusalem."

-- From a letter by St Padre Pio to his spiritual daughter Annita Rodote

Reverence permits us to experience the sacred

"Reverence gives being the opportunity to speak to us: The ultimate grandeur of man is to be capax Dei. Reverence is of capital importance to all the fundamental domains of man's life. It can be rightly called "the mother of all virtues," for it is the basic attitude that all virtues presuppose. The most elementary gesture of reverence is a response to being itself. It distinguishes the autonomous majesty of being from mere illusion or fiction; it is a recognition of the inner consistency and positiveness of being-of its independence of our arbitrary moods. Reverence gives being the opportunity to unfold itself, to, as it were, speak to us; to fecundate our minds. Therefore reverence is indispensable to any adequate knowledge of being. The depth and plenitude of being, and above all its mysteries, will never be revealed to any but the reverent mind. Remember that reverence is a constitutive element of the capacity to "wonder," which Plato and Aristotle claimed to be the indispensable condition for philosophy. Indeed, irreverence is a chief source of philosophical error. But if reverence is the necessary basis for all reliable knowledge of being, it is, beyond that, indispensable for grasping and assessing the values grounded in being. Only the reverent man who is ready to admit the existence of something greater than himself, who is willing to be silent and let the object speak to him- who opens himself-is capable of entering the sublime world of values. Moreover, once a gradation of values has been recognized, a new kind of reverence is in order-a reverence that responds not only to the majesty of being as such, but to the specific value of a specific being and to its rank in the hierarchy of values. And this new reverence permits the discovery of still other values.

Man reflects his essentially receptive character as a created person solely in the reverent attitude; the ultimate grandeur of man is to be capax Dei. Man has the capacity, in other words, to grasp something greater than himself, to be affected and fecundated by it, to abandon himself to it for its own sake - in a pure response to its value. This ability to transcend himself distinguishes man from a plant or an animal; these latter strive only to unfold their own entelechy. Now: it is only the reverent man who can consciously transcend himself and thus conform to his fundamental human condition and to his metaphysical situation.

Do we better meet Christ by soaring up to Him, or by dragging Him down into our workaday world?

The irreverent man by contrast, approaches being either in an attitude of arrogant superiority or of tactless, smug familiarity. In either case he is crippled; he is the man who comes so near a tree or building he can no longer see it. Instead of remaining at the proper spiritual distance, and maintaining a reverent silence so that being may speak its word, he obtrudes himself and thereby, in effect, silences being. In no domain is reverence more important than religion. As we have seen, it profoundly affects the relation of man to God. But beyond that it pervades the entire religion, especially the worship of God. There is an intimate link between reverence and sacredness: reverence permits us to experience the sacred, to rise above the profane; irreverence blinds us to the entire world of the sacred. Reverence, including awe-indeed, fear and trembling-is the specific response to the sacred."

-- The Case for the Latin Mass by Dietrich von Hildebrand

Which way should the Priest face?

"Much could be said too regarding the direction the altar faces. Msgr.Schuler of happy memory, the former pastor of St. Agnes, told me of saying Mass facing the people way back in the early 1950's in a downstairs Church in St. Paul. He thought at the time, “This will never last.” There was no law forbidding the altars from being turned around before Vatican II, and no law requiring them to be turned around after! As Cardinal Ratzinger (now Pope Benedict) quipped in the early 1990's, the fact that the Church never ordered the altars to be turned around is perhaps the reason it happened so quickly!   

When the altars were turned around many other things changed as well. On the upside was more personal connection with the priest, and seeing the words spoken as well as hearing them at Mass. One of the downsides was that the priest tended to become the center of Mass instead of Christ. It opened up to a lot of clowning around and dumbing down of the sacred liturgy. It broadly facilitated what became a refocusing of the Mass from being Theocentric (God Centered) to being Anthropocentric (Man Centered). Church design tended to become theater shaped and often the choir was placed up front. This in no way invalidates the Mass, but takes away many of the transcendent qualities.   

Now with forty years or more of experience many people are craving something more. Those who attend modern casual churches in the suburbs, which all tend to be anthropocentric, look forward to visits to the Basilica. They crave the beauty and dignity of that grand church. But I think they also crave order, with a sanctuary set apart and the focus on the altar. Rectangular   churches, much like the Meeting Tent of Moses, the Jewish Temple, and Christian churches, allow everyone to choose how close to come, to be in front or back, on the side or the aisle, to be seen or unseen, all of which is impossible in a church in the round, and in many modern churches.   

Which way should the altar face? The traditional direction is called “Ad orientem.” “Oriens” meaning “the rising sun” -- thus “the East” or “the dawn” – and with the preposition “ad” meaning “to” or “towards.” AD ORIENTEM means facing east. Churches were literally built so that the priest AND congregation both faced EAST during public worship. The reason was that the sun rose each day in the east. The Son of God rose from the dead on Easter morning, when the sun rose in the East. Hence, Christians were keen to respect that by facing east when they worshiped their Lord and Savior. Churches were built from Ancient to Mediaeval times facing east. The priest was not seen as ‘turning his back’ on the congregation, rather, BOTH priest and congregation were facing east TOGETHER. Does the bus driver or airplane pilot have his/her back toward the passengers OR rather is he/she facing the same direction of the destination everyone hopes to arrive at?  

So “ad orientem” is not the priest being bad mannered with his back to the people, but it is the whole people of God looking with awe and joy at the resurrected Lord Jesus and in expectation and hope looking for his coming in glory.   

Therefore, saying Mass facing “ad orientem” is completely lawful as things stand today in the Catholic Church."   


-- Which way should the Priest face? by Fr Thomas Dufner


** Fr Thomas Dufner is pastor of Holy Family Catholic Church in St Louis Park, Minnesota. He's a very holy man active in the pro-life movement. For years he has been leading a Rosary praying group on Saturdays next to an abortion clinic - regardless of weather conditions!

The Mass is the greatest treasure of our lives

"The Mass, my dear friends, is the greatest treasure of our lives, along with Holy Communion. We should be very happy to have the privilege of assisting at it. It is one of the greatest privileges of our lives. We must, therefore, renew our fervor as to the manner of assisting at it. How, then, should we assist at Holy Mass?

Holy Mass is the most beautiful of all prayers. It is the prayer of our Lord Himself. In comparison with it, all other prayers are as nothing. It is an offering worthy of God. Holy Mass! It is more than a prayer; it is a sacrifice, the Sacrifice of God, and worthy of God. It is the same sacrifice as that of Calvary.

The Curé of Ars said: 'All of our good works united do not equal the offering of one Mass. Martyrdom is little in comparison with the Mass. In the Sacrifice of the Mass, God offers for men His own Body and His own Blood. Martyrdom is but the sacrifice of a man offering himself to God.'

Holy Mass! Nothing on earth is greater because it is the commemoration of the Passion of Christ. The Mass! It is the ineffable mystery of divine charity: God communicating Himself to us, bringing us His graces and His favors.

The Sacrifice of the Mass is not only offered by the priest who celebrates, but is also offered by all who assist. You, also, are priests. Does not the priest say, 'Pray, my brothers, that this sacrifice, which is also yours, may be agreeable to God?' We should assist at Mass with the greatest devotion. It is one of the most precious privileges available to us.

-o-

In what spirit should we hear Mass? It is a good practice to unite with the celebrant, to appropriate his intentions to ourselves. To unite with Jesus Christ - this is the best and highest exercise. We must follow the attraction of our hearts in all simplicity. These attractions vary for each soul, and vary at different times for the same individual. The best method for you today might now be the best method one year from today.

-o-

'On Sunday is it necessary to read the Missal prayers?' No, it is not absolutely necessary. Do you find devotion in the practice? Then continue it.

-o-

Let us examine ourselves to see if we have not something to reform in our method of hearing Mass. Let us see if we have not lost much from the Masses we have heard throughout our lives, and through our own fault. What an incomparable blessing is one Mass! Let us profit from this transcendent grace."

-- Seeds of the Kingdom: Notes from Conferences, spiritual directions, meditations by Almire Pichon, SJ

Transform me so that through me all may know Christ

"As the consecration of the Mass draws near our Lord is equivalently saying to us: "You, Mary; you, John; you, Peter; and you, Andrew-you, all of you-give Me your body; give Me your blood. Give Me your whole self! I can suffer no more. I have passed through My cross, I have filled up the sufferings of My physical body, but I have not filled up the sufferings wanting to My Mystical Body, in which you are. The Mass is the moment when each one of you may literally fulfill My injunction: 'Take up your cross and follow Me.'"

On the cross our Blessed Lord was looking forward to you, hoping that one day you would be giving yourself to Him at the moment of consecration. Today, in the Mass, that hope our Blessed Lord entertained for you is fulfilled. When you assist at the Mass He expects you now actually to give Him yourself.

Then as the moment of consecration arrives, the priest in obedience to the words of our Lord, "Do this for a commemoration of me," takes bread in his hands and says "This is my body"; and then over the chalice of wine says, "This is the chalice of my blood of the new and eternal testament." He does not consecrate the bread and wine together, but separately.

The separate consecration of the bread and wine is a symbolic representation of the separation of body and blood, and since the Crucifixion entailed that very mystery, Calvary is thus renewed on our altar. But Christ, as has been said, is not alone on our altar; we are with Him. Hence the words of consecration have a double sense; the primary signification of the words is: "This is the Body of Christ; this is the Blood of Christ;" but the secondary signification is "This is my body; this is my blood."

Such is the purpose of life! To redeem ourselves in union with Christ; to apply His merits to our souls by being like Him in all things, even to His death on the Cross. He passed through His consecration on the Cross that we might now pass through ours in the Mass. There is nothing more tragic in all the world than wasted pain. Think of how much suffering there is in hospitals, among the poor, and the bereaved. Think also of how much of that suffering goes to waste! How many of those lonesome, suffering, abandoned, crucified souls are saying with our Lord at the moment of consecration, "This is my body. Take it"? And yet that is what we all should be saying at that second: I give myself to God. Here is my body – take it. Here is my blood – take it. Here is my soul, my will, my energy, my strength, my property, my wealth – all that I have: it is yours – take it! Consecrate it! Offer it! Offer it with thyself to the Heavenly Father in other that He, looking down on this great sacrifice, may see only, His beloved Son, in whom He is well pleased. Transmute the poor bread of my life into thy divine life, swirl the wine of my wasted life into thy divine spirit; unite my broken heart with thy heart; change my cross into a crucifix.

Let no my abandonment and my sorrow and my bereavement go to waste. Gather up the fragments, and as the drop of water is absorbed by the wine at the offertory of the Mass, let my life be absorbed in thine; let my little cross be entwined with the great cross so that I may purchase the joys of everlasting happiness in union with thee.

Consecrate these trial of my life which would go unrewarded unless united with thee; transubstantiate me so that like bread which is now thy body, and wine which is now thy blood, I too my be wholly thine. I care not if the species remain, or that, like the bread and the wine I seem to all earthly eyes the same as before. My station in life, my routine duties, my work, my family — all these are but the species of my life which remain unchanged; but the substance of my life: my soul, my mind, my will, my heart – transubstantiate them, transform them wholly into thy service, so that through me all may know how sweet is the life of Christ."

-- Calvary and the Mass by Archbishop Fulton Sheen