I was speaking to a priest the other day who was telling me about something some other priest had said about how we need to stop preparing people for "a sacrament" and start preparing them to "live sacramentally".

No doubt when understood in the correct way there's nothing wrong with the above. If "a sacrament" is understood to be one off event that has no lasting significance in our lives and "live sacramentally" is understood to mean that we live our lives in such a way that both the physical and spirtual parts of our human nature are fulfilled then yes. Okay. We have an improvement.

But the general impression one actually receives is that the sacraments are not important, it's how we live that counts. The net result is to downplay the sacraments and tell people to be nice. Don't worry about a Baptism, try to teach your children to be good. Don't worry about a Wedding, try to love your partner.

This is dangerous and foolish because the Sacraments are not merely a social event to mark the fact that we intend to start being nice to a girl we like. Sacraments are a source of sanctifying grace. The very grace we need to make a sacrifice of our lives for our wife and children.

If we really believe in the supernatural then what we are saying sounds awfully like "don't worry about meals, the important thing is to live your life without being hungry". The two are related.

Anyway, the whole thing put me in mind of a blog entry by Fr Dright Longenecker...

From the distorted deity of the modernist and the un-Christian anthropology comes an un-Christian understanding of Christ and the gospels. The modernist cannot accept the old supernaturalist understanding of a Virgin Birth, the Incarnation, the Atonement and the Resurrection. These events must be 'de mythologized' and re-interpreted. Consequently, the whole understanding of the salvation of souls is totally eviscerated. Jesus Christ's death on the cross is nothing more than the martyrdom of a good man. For the modernist it cannot be a saving sacrifice. Such metaphysical and medieval concepts are impossible given his faulty theology and anthropology. At most the sacrifice of Christ is a symbol of human selflessness and sacrificial love, but even this is a nonsense if all we have is the senseless death of a political prisoner.

If this is true--if Jesus' death is no more than symbolic image, then the entire ecclesiological structure and sacramental system is no more than an archaic symbolical structure. It is a historic mythology that, at best, unlocks something within the human subconscious. It is a human construct that helps people to transition through their lives. Indeed, the vicar in the next door parish to me in England in the late 80s said as much. He said, "I see myself as a sort of shaman of the tribe. I'm there to offer them rites of passage."

What strikes me now is how honest my fellow clergy were about their paganism. Unfortunately, their honesty was rare and usually not conscious. More often they indulged in a kind of dishonesty which I can only now admit is really a lie from Satan himself, for what they did was to use the traditional language of the historic Christian faith while not believing the historic Christian faith at all.

So when they said they believed in the Incarnation they actually believed that "Jesus Christ was the most fulfilled human who ever lived. He was so self actualized that he achieved a kind of divine status. He, more than anyone else, was one with the god within." When they 'affirmed' the Virgin Birth they really meant that Mary was an especially pure young woman before she had intercourse with Joseph or a Roman soldier. When they proclaimed from their pulpit on Easter Day, "Christ is Risen! He is risen indeed!" what they meant was, "In some sort of wonderful way I would want to say that Jesus Christ continued to inspire his followers after his tragic death."

I used to think that his lie was simply being told in the halls of academia, that the rot was really only in the universities, but of course it was not only there. It had been disseminated throughout the Anglican Church through the education of the clergy for the last fifty or sixty years. Of course there were pockets of true belief and there are still. In making this critique of Anglicanism I am not damning all Anglicans.

However, Catholics who are involved in ecumenism should be aware that this is the real nature of the people they are talking to. The Anglican theologians will talk a Catholic language, but they mean something totally opposed to Catholicism when they do. They will talk a Christian language, but they mean something totally opposed to Christianity when they do. We must not imagine that this modernism is held only by radical theologians and heretical bishops. It is the mainstream.

...

PS: I am well aware that the same sort of modernism has poisoned the Catholic Church too, and will post on this soon.

[link]

Perhaps the priests who are speaking about the need to stop preparing people for "a sacrament" and start preparing them to "live sacramentally" mean it in a good way, but the problem is that it's hard to tell and I can't help feeling this kind of ambiguous language is a sign of a wider uncertainty about the role of Sacraments.

If we really believe that the Sacraments are outward signs of very real sanctifying grace then it is crazy to talk about going past them. We should be forever talking about going back to them.

We should forget preparing people for married life and start preparing them for marriage.

That dream within a dream...

[link]

Of all the Sacraments, Confirmation can be the hardest to get my head around. It's almost a part of baptism, But it isn't. Or is it? Along with Baptism it's one of the Sacraments of Initiation by which we enter the Church, only Baptised people are already members of the Church. It's like Baptism for grown ups... but it isn't Baptism. It perfects the work started at Baptism. But it isn't a part of Baptism. I think that's right anyway...

What I do find helpful is to look at the guys (and Mary) who followed Christ before and after Pentecost. Something happened in that upper room. Something significant. Before then, they followed Christ like a child follows a parent. They take a share in the life of Christ and they try to do what he says but, when the shepherd is struck down the sheep are scattered. After Pentecost they go out to work on Christ's behalf. It's not just a change in job description, there is a spiritual change as well. At Pentecost the Church received the gift of the Holy Spirit. The Holy Spirit which is necessary if we are to do Christ's work which we cannot do on our own. An important spiritual event that we cannot see but need to experience... sounds like a job for a Sacrament to me.

Just like the disciples. We follow Christ at first in a passive childlike role (usually because we start out as children). What is interesting is that Church recognises that the move from childlike listening to active participation in the life of the Church is not simply a matter of personal development. It's not a coming of age thing, where we gradually change from child to adult and then the Bishop comes for a big party when we are fourteen. No. It's a hidden internal spiritual change, like at our baptism. It's a change that can't and won't happen without the work of the Holy Spirit.

So when the Bishop anoints you with oil and says "N... be sealed with the gift of the Holy Spirit" N actually is sealed with the gift of the Holy Spirit. N needs the gift of the Holy Spirit because without the gift of the Holy Spirit N is going to find the Christian life not just very difficult, but impossible.

Anyways, tuesday last (I'm behind on my blogging) that all happened to Ella's brother...

I thought it a bit of a shame that the confirmations took place at St. Charles. I think it's a lot nicer when the Bishop visits an individual parish and confirms a smaller number of people. It's closer, more personal and less like one of those giant Moonie weddings. The Bishop confirmed over seventy people which took a while. It would have made a huge difference to break that down in to three groups. Maybe a Polish group, a West Hull (Inc. Hessle) group and a North Hull group. I can understand how that's difficult to do with the current crisis in vocations, I mean, back when the Diocese had as many as one Bishop that sort of thing was possible. These days that number has plummeted to only one Bishop and there's no way we can expect him to get around as much.

Joking aside, our Diocese has been without a Bishop for a while and there's probably a lot to catch up on. In spite of all that, Bishop Drainey has already been around a lot more than I thought any Bishop ever would. He's definitely putting in overtime. Unfortunately when you confirm over seventy people there is no time for a mass (actually, I think there bloody well is time for a mass, but the general populace says two hours is long enough already).It was a real source of sadness to many people present and I overheard more than a few poignant remarks. I'm really hoping it's a temporary situation.

At the end of the day, confirmation is a very good thing no matter how you celebrate it. Thanks be to God that we had so many young people to celebrate it with.

Advent Reconciliation Service: As is our tradition at this time of the year, you will have the opportunity to receive the Sacrament of Reconciliation in a relatively painless atmosphere during our Tuesday evening Mass this week which begins at 7.00 p.m.

[link]

Relatively painless confession... is that like relatively dry baptism?

[those without an hour to spend reading can click here to skip to the photos]

What is the most important event in a persons life?

The moment of conception looks pretty important and the hour of death certainly seems significant but mere existence alone doesn't give life much meaning and mere existence coming to an end doesn't add much to the mix.

Existence however isn't pointless, existence has meaning. God created the world for our sake. He knew we would be better off existing than not (even if it doesn't always feel like it). He created us because he loved us before we existed (wierd huh) and he created us to love him. That's the whole meaning of life really, love. The love between the Father and the Son is shared also between all those who can be called 'children of God' (John 1). Love cannot help but be generous. Love wants to share. God, who is love wants to share.

God doesn't need to share. God has everything he needs. God can do quite well on his own thankyouverymuch. But God wants to share.

So God gives us existence. He gives us life, he gives us friends and family, planet earth, sheep, monkeys and lions. He gives us food to eat and beer to drink. Not content with giving us all that stuff He gives us a share in the creation itself. He gives us art, music and ultimately sex so that we can take part in the mystery of creation. Through sex and marriage we produce children and become families that are (or would be) living icons of the trinity.

But things go wrong. Not because God has lost control but because He gave us another gift. Free will. Free will is one of the best things in the world because free will allows us to love. If we are not truly free then we cannot truly love. By giving us the ability to say 'no' God gives us the ability to say 'yes'. God gives us, mere mortals that we are, the ability to say 'two fingers to the father' and, sadly, we do. God isn't stupid though, God knows what he is doing. He knows the cost of free will and he chooses to do it anyway. Why? Like Thomas Aquinas says: "this is part of the infinite goodness of God, that He should allow evil to exist, and out of it produce good".

Ultimately, this leads to the most important event in the whole of history. The incarnation. God became man and after giving us everything else, he gave Himself. This act of God giving Himself to us is the whole reason for creation. God created everything so that he could give himself to us on the cross.

If the crucifixion is the most important event in the history of the world. Then the most important event in our lives must be this, the moment when we die with Christ in Baptism and receive his salvation.

Today, that happened to Leona...

How can I tell?

Sacrament!

One time when Jesus heals a blind man in the Bible he touches his eyes. He could just as easily have just made it happen without touching the guys eyes or by spitting in mud and rubbing it in the mans eyes (oh wait, he did to that one time - Jesus can do what he likes). Jesus chose to heal people while doing some kind of physical action so they could see what was going on, even though really, he could just as well have done it invisibly.

That's how it is with the sacraments, God uses outward signs (water, oil, etc) to show us the invisible action of inward grace (a grace is just something that God does for free). But the signs in a sacrament are not only symbolic, like when Jesus healed the blind man, the actions in the sacrament actually do> confer the free gifts of God that they represent. That's how I know what happened to Leona today, God made it visible through a sacrament because he wanted myself and others present to witness what was happening.

Leona's Baptism ceremony began, as I am told they all do, with Leona, her parents and godparents at the entrance to the Church. I don't know if it's usual for the parents and godparents to be united in their criticism of the priest at so early a stage but Fr Massie was very cryptic about what was going to happen and we were very much in the dark. I mean, we knew the symbols and stuff, but we had no idea where to stand and when. That bit by the entrance (called the 'reception') is a kind of welcoming of Leona in to the Church (not that she hasn't been before) and it's also the time that the parents are asked "Do you clearly understand what you are undertaking?" We said 'we do', but do we really? Then the godparents are asked "Are you ready to help these parents in their duty as Christian mothers and fathers?" and they all said 'we do'.

Fr. Massie went to the front and welcomed everybody and did the preface (the Lord be with you etc). He explained that he had heard some discussion about how this is not a mass but 'just a baptism' and explained that there is no such thing as just a baptism.

Next up: The Liturgy of the Word.

It's a very old Christian tradition to have readings from the Bible with the celebration of Sacraments. Especially communion (every mass), Baptism, Marriage and Ordination. I daresay it says in some Vatican document somewhere to read the bible with Confession and the Last Rites also but I couldn't prove it. Ella and I decided to try and pick readings that explained Baptism as we see it. Eventually we settled on three readings and a psalm.

The First Reading - Exodus 15:1-19

Then Moses and the Israelites sang this song to the Lord:
'I will sing to the Lord, for he has triumphed gloriously;
horse and rider he has thrown into the sea.
The Lord is my strength and my might,
and he has become my salvation;
this is my God, and I will praise him,
my father's God, and I will exalt him.
The Lord is a warrior;
the Lord is his name.

'Pharaoh's chariots and his army he cast into the sea;
his picked officers were sunk in the Red Sea.
The floods covered them;
they went down into the depths like a stone.
Your right hand, O Lord, glorious in power-
your right hand, O Lord, shattered the enemy.
In the greatness of your majesty you overthrew your adversaries;
you sent out your fury, it consumed them like stubble.
At the blast of your nostrils the waters piled up,
the floods stood up in a heap;
the deeps congealed in the heart of the sea.
The enemy said, "I will pursue, I will overtake,
I will divide the spoil, my desire shall have its fill of them.
I will draw my sword, my hand shall destroy them."
You blew with your wind, the sea covered them;
they sank like lead in the mighty waters.

'Who is like you, O Lord, among the gods?
Who is like you, majestic in holiness,
awesome in splendour, doing wonders?
You stretched out your right hand,
the earth swallowed them.

'In your steadfast love you led the people whom you redeemed;
you guided them by your strength to your holy abode.
The peoples heard, they trembled;
pangs seized the inhabitants of Philistia.
Then the chiefs of Edom were dismayed;
trembling seized the leaders of Moab;
all the inhabitants of Canaan melted away.
Terror and dread fell upon them;
by the might of your arm, they became still as a stone
until your people, O Lord, passed by,
until the people whom you acquired passed by.
You brought them in and planted them on the mountain of your own possession,
the place, O Lord, that you made your abode,
the sanctuary, O Lord, that your hands have established.
The Lord will reign for ever and ever.'

When the horses of Pharaoh with his chariots and his chariot drivers went into the sea, the Lord brought back the waters of the sea upon them; but the Israelites walked through the sea on dry ground.

[I admit it. It was too long. It looked so short (to me) on paper. I should have knocked out a few paragraphs.]

The Israelites were slaves to the Egyptians just as we are slaves to sin. God saved the Israelites through water. The Israelites entered the water with the Egyptians at their backs, but they came out of the water free. So it is in Baptism, we go in to the water under the burden of sin and we come out redeemed.

But how can we say that Leona is under the burden of sin? Leona is a baby, she has done nothing wrong (unless you count the occasional wayward poo). I find that the crossing of the Red Sea helps me to understand.

Imagine an Israelite baby in Egypt. She has never done any slavery, she hasn't been flogged as she hauls a rock up to the top of a pyramid in the midday sun. But we would still say she was born into slavery. Our imaginary baby is still saved from slavery by God in the crossing of the Red Sea. That's how it is with Leona. She is yet to partake in sin, but she is born into the world and the world is enslaved by sin. As the Israelite parents carried their children through the waters of the Red Sea, so Ella and I carry Leona through the waters of Baptism.

Psalm 124 fitted really well with our reading but it was more of the same and we had made our point. We opted for the following (beautifully read by Melissa):

Responsorial Psalm - Psalm 126

When the Lord restored the fortunes of Zion,
we were like those who dream.
Then our mouth was filled with laughter,
and our tongue with shouts of joy;
then it was said among the nations,
'The Lord has done great things for them'.
The Lord has done great things for us,
and we rejoiced.

Restore our fortunes, O Lord,
like the watercourses in the Negeb.
May those who sow in tears
reap with shouts of joy.
Those who go out weeping,
bearing the seed for sowing,
shall come home with shouts of joy,
carrying their sheaves.

[we actually used a version of the above found in the missal that has seven ridiculously short verses]

The responsorial psalm is so called because it is a response to the first reading. We chose a song of thanksgiving. Because we are thankful. We are also thankful to Stephen Hoyland who kindly read this reading for us.

For the second reading we went with a much shorter reading. Ella's brother Simon read:

Second Reading - Galatians 3:22-28

But the scripture has imprisoned all things under the power of sin, so that what was promised through faith in Jesus Christ might be given to those who believe.

Now before faith came, we were imprisoned and guarded under the law until faith would be revealed. Therefore the law was our disciplinarian until Christ came, so that we might be justified by faith. But now that faith has come, we are no longer subject to a disciplinarian, for in Christ Jesus you are all children of God through faith. As many of you as were baptized into Christ have clothed yourselves with Christ. There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus.

Hopefully this reading clarifies the first one a little bit. All thing imprisoned under the power of sin... faith has come... we are no longer subject to a disciplinarian... you are all children of God.

This is also the first reading that specifically refers to baptism and describes having 'clothed yourselves with Christ'. Something Leona will do symbolically (and sacramentally and therefore really) later in the ceremony.

Finally, after we sang the Alleluia Father Massie read the Gospel. It's a classic.

Gospel Reading - John 3:1-17

Now there was a Pharisee named Nicodemus, a leader of the Jews. He came to Jesus by night and said to him, 'Rabbi, we know that you are a teacher who has come from God; for no one can do these signs that you do apart from the presence of God'. Jesus answered him, 'Very truly, I tell you, no one can see the kingdom of God without being born from above'. Nicodemus said to him, 'How can anyone be born after having grown old? Can one enter a second time into the mother's womb and be born?' Jesus answered, 'Very truly, I tell you, no one can enter the kingdom of God without being born of water and Spirit' What is born of the flesh is flesh, and what is born of the Spirit is spirit' Do not be astonished that I said to you, "You must be born from above." The wind blows where it chooses, and you hear the sound of it, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.' Nicodemus said to him, 'How can these things be?' Jesus answered him, 'Are you a teacher of Israel, and yet you do not understand these things?

'Very truly, I tell you, we speak of what we know and testify to what we have seen; yet you do not receive our testimony' If I have told you about earthly things and you do not believe, how can you believe if I tell you about heavenly things? No one has ascended into heaven except the one who descended from heaven, the Son of Man. And just as Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up, that whoever believes in him may have eternal life.

'For God so loved the world that he gave his only Son, so that everyone who believes in him may not perish but may have eternal life'

'Indeed, God did not send the Son into the world to condemn the world, but in order that the world might be saved through him'

The Gospel reading, as it so often does, explains everything. Nicodemus, a teacher of Israel, just doesn't get it. He's as confused as we are. Jesus refers to Moses, after getting the Israelites across the Red Sea he makes a bronze serpent and when Moses lifts the serpent people who have been bitten by serpents are healed. Jesus is the ultimate bronze serpent, when he is lifted up, everybody is healed.

After baptism, if any of us are bitten by the serpent again, we can look to Jesus who will heal our wounds in the sacrament of confession.

Poor Father Massie. I only gave him the readings at 10pm the night before. I spent hours pouring over them, he probably only had time for a few minutes. That said, he managed to say several new things that I hadn't heard before. For instance, I hadn't made the connection between the three days in the tomb and Leona having water poured on her three times.

He slandered the internet, saying that Cyprian of Carthage is not available online (which he is) and he claimed that the while entire court of heaven can make it to a Baptism they don't have wi-fi in heaven. As if.

He advertised this very blog and described me as "a demanding parishioner". Thats the nicest thing he's ever said about me. Eventually, the time came for the main event.

We began with bidding prayers (thanks to Matthew Neville for stepping in there) and we had an invocation of the saints. Holy Mary, Mother of God, Pray for us. Etc. I was worried he might forget but Father Massie was really good and put Leo the Great in there.

Next we had a prayer of exorcism. "We pray for this child: set her free from original sin, make her a temple of your glory, and send your holy spirit to dwell with her".

Next a bit of anointing. Anointing, is an ancient custom whereby a person is sealed with some appointment or office. For example a king is anointed with oil at his coronation. In the Christian tradition, this oil has come to be symbolic of the Holy Spirit.

Leona was anointed on the chest with the oil of Catechumens. This defines her appointment as a catechumen (a student of the faith) and strengthens her with the power of Christ.

Leona was nearly ready for her baptism. One last thing was required. We all had to renew our baptismal vows. We reject Satan, his works and all his empty promises. Then we acknowledge belief in God and the Church. Then, Father Massie asks one last time "Is it your will that Leona should be baptised in the faith of the Church, which we have all professed with you?" to which we and the godparents replied: it is.

"Leona Marie Preece, I baptise you in the name of the Father, and of the Son and of the Holy Spirit."

Leona is now a Christian. We recognise her new status as priest, prophet and king by anointing the crown of her head with the oil of chrism.

The whole priest, prophet and king thing is worth noting. All baptised Christians have been anointed in this way (even if they were never physically anointed the oil). We are all priests whenever we serve God, we are all prophets whenever we speak the truth and we are all kings because God has given us power all some part of the world (in Leona's case this is the number of hours sleep she grants her parents).

Interlude: At this point it might be nice to mention that the dress Leona was wearing is the same dress that Ella wore for her own baptism.

Next, remember 'clothed yourselves with Christ' (above). Sacramentally (symbols allowing us to see actual spiritual realities) this is done with a white shawl.

Interlude: At this point it might be nice to mention that the shawl Leona was wearing is the same shawl that James wore for his own baptism.

Next, the paschal candle. Father Massie lit the candle (which is not what it says in the book).

What is supposed to happen is Father Massie holds the Paschal Candle (which he didn't) and says "Receive the light of Christ" (which he did). Then one of the parents/godparents lights Leona's candle from the paschal candle. Father Massie lit the candle and handed it to Katy for safekeeping.

Fortunately Father Massie redeemed himself by doing the part of the rite the book says is 'usually omitted in England and Wales'. The prayers over the ears and mouth:

The Lord Jesus made the deaf hear and the dumb speak. May he soon touch your ears to receive his word, and your mouth to proclaim his faith, to the praise and glory of God the Father

In conclusion, Father Massie looked to the future...

...this child has been reborn in baptism. She is now called the child of God, for indeed she is. In confirmation she will receive the fullness of God's Spirit. In holy communion she will share the banquet of Christ's sacrifice, calling God her Father in the midst of the Church. In the name of this child, in the spirit of our common sonship, let us pray together in the words our Lord has given us...

So it was that we concluded with the Our Father, praying 'in the name of this child'. Father Massie finished by blessing Ella and myself and then us all.

In conclusion we sang 'Be thou my vision' because, well, we like it. After the hymn, Father Massie said it was a good time for photos (and it was).

From left to right: Ryan, Katy, Ella, Leona, James, Michelle, Mark. That's right. Leona had four godparents, you can do that, so we did. Why cut corners?

After the service we headed over to the Church hall for a buffet. There is a tradition where you keep the top layer of the wedding cake and then re-ice it for the baptism. This is what we did.

The cake is highly symbolic with a Celtic cross (including ring representing eternity), a dove (holy spirit), a font, twelve icing flowers (twelve apostles) and Leona's name because it is Leona's cake. Ella iced that cake all by herself to my design. In true buffet style by the time we thought to cut the cake nearly everyone had gone home!

It was great to see all the fambly. When we get a car sorted we really need to start visiting people. We havent seen too many people for too long and we barely got to speak to most of them today.

Evangelical Mega Churches don't do confession.

Or do they?