Shepherds of Christ  
       Daily Writing        
 

October 13, 2011

October 14th Holy Spirit Novena
Scripture selection is Day 7 Period I.

The Novena Rosary Mysteries  
for October 14th are Sorrowful.

     

The Florida Book Store

   
 

Please pray for a
special intention.

 

Through the intercession
of Fr. Carter and
Our Lady of Clearwater
please pray for Dan for healing.

 

Please pray for Adeline.

Please pray for Jimmy.
 
Pray for everything to do with
Fr. Joe's Cycle B Book.

  

 

                October 13, 2011

                R. With regards to human suffering —
                    not that there is so much of it,
                    but that it is wasted

                A person can have an accident

                    embittered                   try to go on with life
                    self-enclosed 

                Helen Keller, from an early age, she
                    was blind, deaf and mute  — she was
                    like that for the rest of her life

                A tremendously productive human being
                    even in suffering

 

Luke 9: 23-26

Then, speaking to all, he said, 'If anyone wants to be a follower of mine, let him renounce himself and take up his cross every day and follow me. Anyone who wants to save his life will lose it; but anyone who loses his life for my sake, will save it. What benefit is it to anyone to win the whole world and forfeit or lose his very self? For if anyone is ashamed of me and of my words, of him the Son of man will be ashamed when he comes in his own glory and in the glory of the Father and the holy angels.

 

Luke 24: 13-27

The road to Emmaus

Now that very same day, two of them were on their way to a village called Emmaus, seven miles from Jerusalem, and they were talking together about all that had happened. And it happened that as they were talking together and discussing it, Jesus himself came up and walked by their side; but their eyes were prevented from recognising him. He said to them, ‘What are all these things that you are discussing as you walk along?’ They stopped, their faces downcast. 

    Then one of them, called Cleopas, answered him, ‘You must be the only person staying in Jerusalem who does not know the things that have been happening there these last few days.’ He asked, ‘What things?’ They answered, ‘All about Jesus of Nazareth, who showed himself a prophet powerful in action and speech before God and the whole people; and how our chief priests and our leaders handed him over to be sentenced to death, and had him crucified. Our own hope had been that he would be the one to set Israel free. And this is not all: two whole days have now gone by since it all happened; and some women from our group have astounded us: they went to the tomb in the early morning, and when they could not find the body, they came back to tell us they had seen a vision of angels who declared he was alive. Some of our friends went to the tomb and found everything exactly as the women had reported, but of him they saw nothing.’ 

    Then he said to them, ‘You foolish men! So slow to believe all that the prophets have said! Was it not necessary that the Christ should suffer before entering into his glory?’ Then, starting with Moses and going through all the prophets, he explained to them the passages throughout the scriptures that were about himself. 

   

Romans 6: 1-11

What should we say then? Should we remain in sin so that grace may be given the more fully? Out of the question! We have died to sin; how could we go on living in it? You cannot have forgotten that all of us, when we were baptised into Christ Jesus, were baptised into his death. So by our baptism into his death we were buried with him, so that as Christ was raised from the dead by the Father’s glorious power, we too should begin living a new life. If we have been joined to him by dying a death like his, so we shall be by a resurrection like his: realising that our former self was crucified with him, so that the self which belonged to sin should be destroyed and we should be freed from the slavery of sin. Someone who has died, of course, no longer has to answer for sin.

But we believe that, if we died with Christ, then we shall live with him too. We know that Christ has been raised from the dead and will never die again. Death has no power over him any more. For by dying, he is dead to sin once and for all, and now the life that he lives is life with God. In the same way, you must see yourselves as being dead to sin but alive for God in Christ Jesus.

 

2 Corinthians 4: 7-15

The hardships and hopes of the apostolate

But we hold this treasure in pots of earthenware, so that the immensity of the power is God’s and not our own. We are subjected to every kind of hardship, but never distressed; we see no way out but we never despair; we are pursued but never cut off; knocked down, but still have some life in us; always we carry with us in our body the death of Jesus so that the life of Jesus, too, may be visible in our body. Indeed, while we are still alive, we are continually being handed over to death, for the sake of Jesus, so that the life of Jesus, too, may be visible in our mortal flesh. In us, then, death is at work; in you, life. But as we have the same spirit of faith as is described in scripture—I believed and therefore I spoke—we, too, believe and therefore we, too, speak, realising that he who raised up the Lord Jesus will raise us up with Jesus in our turn, and bring us to himself—and you as well. You see, everything is for your benefit, so that as grace spreads, so, to the glory of God, thanksgiving may also overflow among more and more people.

   

                R. Enduring suffering - right to
                    lead to greater life

                Escapism — morbid flight from painful
                    reality

                Cross

                (1) Failure
                (2) Self-Discipline
                (3) Renunciation
                (4) Loneliness
                (5) Everydayness
                (6) Crucial decision making
                (7) Transition
                (8) Rejection
                (9) Uncertainty 

                Suicide is the ultimate form
                    of escapism

                Escapism — a waste of precious
                    moments

                Some forms
                    TV, alcohol, sex, suicide,

                LITTLE child escapism T.V. —

                    young adults — music
                    middle aged — divorce, possessions
                        alcohol
                    elderly — they should live in the moment
                        living in the past —

                Self < ——————— > Selfless

                Loneliness is in the person —
                    a person can be in a room with
                    people and be lonely inside —

                Jesus is the chief spokesman for the
                    Father —

                Jesus offers Himself to give life
                    to the world —

                Jesus, the New Adam
                Mary, the New Eve

                Woman  — the Bride of Adam taken
                    from His side —

                The Church taken from the side
                    of Christ —
                    Water for baptism
                    Blood for the Eucharist —

                How is the attitude of man at Mass?

                Christ gave Himself —
                The internal offering —
                As a sacrifice —

                The attitude at Mass is important —
                Christ came the Victim —
                Perfect attitude
                God sent a Savior —
                The attitude is important —

                Sacrifice —
                Attitude not huffy, bowed down —
                    recognizing our sin —

                It is a sacrifice  —
                Attitude at Mass

                Man can come huffy attitude —
                    - raised up
                    - thinks he is perfect

                Part of the Sacrifice is
                    Contrition for sin —
                    We say we are sorry —

                The Holy Sacrifice of the Mass —

                Mosaic covenant — Sacrificial blood —

                Slaying - completely dedicated to the
                    duty —

                Victim — stands for people themselves
                    offering sacrifice

                CONTRITE SPIRIT

                Consecrated to Deity
                    to Live according to God's
                    will

 

 

                Excerpt from Response in Christ by Fr. Edward J. Carter, S.J.

FOUR The Sacraments and the Mass

The life of grace just described expresses itself most perfectly in the Church's liturgy, and at the same time it is from the liturgy that the Christian chiefly derives strength for his life in Christ. Central to the Church's liturgy are the sacraments, and, most especially, the eucharistic sacrifice.

1.   The Sacraments in General

A sacrament is a visible sign of an invisible, divine reality. Christ, therefore, is the primordial sacrament given to men by God. In His historical existence Christ was the visible, tangible manifestation that God has irrevocably entered the world of man with His merciful, salvific grace. At the same time Christ contained within Himself this divine reality which He externally manifested.1

We have previously described the Church as the continuation of Christ. Consequently, flowing from the idea of Christ as primordial sacrament, the Church is also a sacrament. The Church continues the visible presence of Christ which was attached to His historical existence. The Church, through her union with the glorified Christ, both externally symbolizes and contains within herself the divine reality of God's grace which has been irrevocably communicated to man.

The Church as sacrament is a perduring reality. This perduring sacramentality of the Church is actualized in a special manner through the seven sacraments. As the Church is the general, visible continuation of Christ's Incarnation, so the individual sacraments can be considered as particular, visible extensions of Christ's Incarnation.

It is evident, therefore, why the sacraments are special encounters with Christ. For Christ unites Himself with the sacramental sign as He offers His grace to the recipient of the sacraments. In this sense Christ and His sacraments become one. The sacrament and its minister are merely instruments which Christ employs to give Himself anew. The primary sacramental encounter is between Christ and the Christian.

Christ offers Himself to men through the Church and her sacraments so that men may become ever more united to Him. This incorporation into Christ begins at baptism, through which the Christian is made both a member of Christ and a member of His Church. This incorporation into the life of Christ means primarily to be incorporated into His paschal mystery, since death-resurrection was the essential and summary mystery of Christ's life. It was the central mystery whereby He gave us life. It is the central mystery which the Christian must relive in Christ.

Each of the sacraments deepens our incorporation into Christ's death-resurrection. Each achieves this in a somewhat different manner according to the primary purpose of each sacrament. Finally, and very importantly, each of the sacraments deepens this incorporation into Christ within an ecclesial framework. The sacraments, because they are the sacraments of Christ and His Church, intensify the Christian's relationship not only with Christ, but also with the members of the Church, and ultimately with all men.

The death-resurrection of Christ, encountered in a special way through the sacraments, is most especially renewed in the eucharistic sacrifice. Thus we can see the logical connection between the sacraments and the Mass. All of the sacraments point to the Mass. All of them, according to their own particular finalities, allow for a more perfect participation in Christ's paschal mystery as sacramentally renewed in the eucharistic liturgy.

2.   The Mass

How is the paschal mystery and all the related mysteries of Christ renewed in the Mass?  As a preliminary step to answering this question, let us first give a more detailed analysis of the mystery of Christ which was briefly described in the chapter on the Church. Put very briefly, this mystery is God's concrete plan of redemption centered in Christ. The expansion of this idea leads to the theology of mysteries, a much discussed topic since the time of Casel.

The following is one manner in which we may conceive of the mystery of Christ. God Himself is ultimately the mystery – holy, completely transcendent, completely other. God in His inner life is thus hidden to man, unless He chooses to reveal and communicate Himself. He has so acted, giving Himself to man in word and action in Christ. Thus, because the ultimate mystery, God Himself, has communicated Himself in Christ, we have the mystery of Christ, the Christian mystery. It is legitimate to speak in the plural, designating the mysteries of Christ rather than simply mystery, because all that Christ did was part of the one unified mystery. In all the events of Christ's life God was communicating Himself and redeeming man in Christ.

There are other ways of describing the mystery of Christ, yet we find a common denominator in our original statement: the mystery is God's concrete plan of redemption in Christ.

How is this mystery of Christ contained in the liturgy? We can explain this presence as follows.2 Christ's mystery of redemption has a twofold aspect, one temporal and historical, the other eternal. We first consider the historical, temporal aspect of this mystery.

Christ is God present among us in human form, the entry of eternity into time. Because of Christ's humanity, the acts He performed while on earth were subject to the limits of temporal historicity. Consequently, the unique historicity of these acts of Christ cannot be repeated, even sacramentally; no, not even by God Himself. This would be asking the impossible of God, for to reproduce a past act now in its temporal historicity is a contradiction in terms. Hence Casel's theory of sacramental presence cannot be held if it posits an exact reproduction of temporal historicity.3

Granted, then, the temporal-not-to-be-repeated aspect of Christ's earthly life and actions, there is another aspect to be considered. Christ, although possessing two natures, is only one person, and that divine. Consequently, the historical redemptive acts of Christ are the acts of a divine person. Necessarily, then, these acts partake of the eternity of the divine person and therefore are perennial. They endure eternally in the glorified Christ.4

Through the medium of His glorified body, this eternal aspect of Christ's redemptive acts can be made present sacramentally. In the eucharistic liturgy the very person of the glorified Christ, containing within Himself all His redemptive acts, is sacramentally present. In very brief form we see the manner in which all the mysteries of Christ's life are reproduced in the eucharistic liturgy. It is within the Mass, then, the heart of the liturgy, that the Christian encounters the person of Christ and His mysteries. This encounter takes place chiefly through the medium of the theological virtues. In faith, hope and love the Christian, encountering the eucharistic Christ, receives the supernatural strength to reproduce Christ in Himself. For through contact with Christ in the eucharist, the Christian receives the grace to relive Christ's mysteries in his own life. How true it is to say that the liturgy, centered in the Mass, is aimed at transformation in Christ.

Granted the primary importance of the Mass, we will now examine in greater detail the eucharistic sacrifice. In discussing the mystery of Christ and its presence in the eucharistic liturgy, we have already said much concerning the Mass. Yet we believe a schematically complete outline of the Mass will provide a more desirable framework for our purpose of demonstrating the Christian's eucharistic participation, a participation which is at the heart of contemporary spirituality.

Our presentation will necessarily be only relatively schematic. At the same time we hope it will not be superficial. We will make a fourfold division, for we believe this is necessary for an intelligent discussion of liturgical participation. First, we will treat of the notion of sacrifice in general. Then we will consider Christ's sacrifice within the framework of sacrifice in general. Next we will treat of the sacrifice of the Mass. Finally, we will consider in some detail the individual's participation in the eucharistic sacrifice.

       a) Sacrifice in General

There are various ways of developing the structure of sacrifice. Some authors include more constituent elements than others. We will give a structure which we believe includes the essential elements commonly given. This structure of sacrifice is a traditional one, yet it is one which can well be harmonized with modern theological, liturgical and scriptural studies. A leading scripture scholar, F. X. Durrwell, gives us assurance on this point by telling us of the value of considering Christ's redemptive activity within the traditional structure of sacrifice developed over the centuries: "But first it will be useful to look once more at the drama of the Redemption, placing it in a framework – a framework adequate to contain its rich reality which God Himself had prepared throughout the history of mankind: Sacrifice."5 We enter upon our discussion of sacrifice in general by considering the first of five constituent elements.


       1) Interior Oblation

The first duty of man is to surrender himself to God out of love. This fact flows from the truth that God is the Creator and man is His creature. Man, if he is ideally to fulfill his creaturely role must respond as perfectly as possible to the loving demands of His Creator. God asks that man give himself completely to Himself. This is only proper since everything that man has, whether of the natural or supernatural order, has been given to him by God. Man, in turn, perfects himself by developing these various gifts according to God's will or, in other words, by giving himself completely to God. Man's gift of self to God is centered in loving conformity to the divine will. Consequently, one can understand why the will with its decision-making capacity is the crucial faculty in man, a point emphasized by contemporary thought.

     Man directs himself to God by the virtue of religion. This is not to say that this particular virtue ranks above the theological virtues of faith, hope and charity. These are the most excellent, since they unite man directly to God. We are merely stating that the virtue of religion directs all man's actions to the honor of God.6

     This virtue consists especially in acts of adoration, thanksgiving, petition and reparation. These interior acts can manifest themselves in many ways, but they are especially expressed through sacrifice. Here, then, we have the first constituent element of sacrifice: man's interior offering of himself to God. This giving takes place chiefly in man's will, under the guidance of the virtue of religion. This first element of sacrifice is of prime importance, for it deals with interior dispositions. This importance can be recognized concretely in the history of religion. For example, the Jewish people were convinced that the principal value of sacrifice was centered in the dispositions of the people.7


       2) Exterior Offering

Man is not a pure spirit. He is a rational animal, composed of body and soul. Consequently, he desires to manifest exteriorly and concretely the interior offering of himself which has been made to God in the first movement of sacrifice. He does this by the exterior offering to God of some material gift. Such a gift symbolizes the interior offering of man himself. St. Augustine says: "A visible sacrifice, therefore, is a sacrament or sacred sign of an invisible sacrifice."8

     Justification of this exterior oblation is also found in the fact that man is not only in part a corporeal being, but also a social being. It is fitting therefore that man exteriorize his interior gift of self in order that he may give worship to God in a social manner. For his exteriorization enables many to partake in the sacrificial ritual.

     This exteriorization of his inner offering also helps man to deepen his interior acts. Precisely because man is a composite being, his various exterior acts of worship can profoundly influence, among others, his interior acts of love, adoration, thanksgiving, reparation and petition.

     Here, then, we have the second constituent element of sacrifice: the external, ritual giving to God of some material gift which symbolizes man's interior offering of himself.


       3) Immolation of the Victim

In the history of religion there is contained a third element of sacrifice, that of immolation. In order to make the external offering worthy of God, man has been accustomed to accompany his offering with a ritual that removes the external gift from profane use. The victim is immolated so that its former existence might cease, and that it can thus become something sacred to God. This immolation should not be looked upon as a destruction, but as a fitting preparation of the external gift. Such a preparation is the negative element in the transferral process of the gift from profane use to divine ownership.9 But because the external gift symbolizes the gift of man himself, the consecration to God of this external gift through immolation represents the consecration of man himself to God. In other words, the immolation has a special significance by indicating man's union with God.

     Within this consideration of immolation it will be profitable for us to refer to three basic types of sacrifice common to the Jews of the Old Law. Such a consideration will have its special significance in our treatment of Christ's sacrifice. The three sacrifices in question are those of the paschal lamb, of the covenant, and of expiation or atonement. In our initial chapter we discussed the first two types. It is sufficient to recall here that each of these, through sacrificial blood, was instrumental in uniting the Jews with Yahweh as His people. The blood of the paschal lamb contributed to the Jewish exodus from Egypt, an exodus which attained upon Mount Sinai a central point of its progress toward the promised land. Here upon Mount Sinai the sacrifice of the covenant took place as the blood sealed the new life relationship between Yahweh and the Jews.

     In the sacrifice of expiation or atonement we again see the key role of sacrificial blood. In this sacrifice the blood was sprinkled seven times over the propitiatory. The purpose of this was to purify the sanctuary from all the sins of Israel. In turn the altar was sprinkled seven times with blood in order to achieve its purification and sanctification.

     The purpose of the sacrifice of expiation or atonement, then, was purification and divine reunion. The land of Israel together with the tabernacle, the altar, the sanctuary and the throne of Israel, had been stained by the sins of the Chosen People. Through these sins God had been driven from their midst. In the sacrifice of expiation God returns to Israel through the purification of the tabernacle. The tabernacle symbolized the souls of the Jews, so we note that God returns to a purified people. Here we see a simultaneity of purification and reunion.10

     Taking together these three main sacrifices of the pasch, covenant, and expiation, we see the role of the shedding of blood in the history of the Israelites. The shedding of blood purified and united to God, and indeed played a most positive role.


       4) Acceptance of the Sacrifice by God

In order that the sacrifice might reach its extrinsic consummation God on His part must accept it. God's acceptance of sacrifice has been shown in various ways. Among the Hebrews assurance of the divine acceptance was seen in the phenomenon of fire falling from heaven and consuming the victim of sacrifice. In the absence of such a heavenly token, there was at least some assurance that God accepted the sacrifice because of the duly consecrated altar itself. The altar received the gifts of sacrifice, and in doing so symbolized God's acceptance of the same.


       5) Partaking of the Sacrificial Victim

In the history of sacrifice men have habitually shown a desire to accept God's invitation to partake of the offered victim. God must invite men to participation in the sacrificial meal, for the victim of sacrifice becomes divine property, and the use of it contrary to the divine will is sacrilegious. If God is pleased to admit His friends to the divine banquet, this is a manifestation of the divine goodness.

     Since the victim has in a certain way become divine through its being offered to God, the partaking of this victim has a deep significance. Through such a participation in the divine banquet one shares in the sanctity of the victim.11 This sharing in the holiness of the victim is actually a participation in God's sanctity, since the victim is holy with the holiness of God to whom it has been offered.

     Thus the cycle of sacrifice has been completed. The interior giving on the part of those offering the sacrifice, exteriorized and symbolized by the ritual offering of an immolated victim, has brought down from on high a divine communication.

     We have briefly seen the general economy of sacrifice, the authenticity of which has been borne out by history. This structure of sacrifice is authentic because it is partly rooted in the very nature of man. At the same time, this structure has been modified by the demands of positive law. With this general structure of sacrifice serving as a background, we are now in a position to consider the sacrifice of Our Lord Jesus Christ, and finally, that of the Mass.

       b) Christ's Sacrifice

We will consider Christ's sacrifice according to the same constituent elements of sacrifice already discussed. In this treatment we will follow the theory of the unicists, who hold that Our Lord offered only one complete sacrifice as opposed to the dualist theory which says Christ offered two complete sacrifices, one at the Last Supper, and one on Calvary. The Church allows either position. We prefer to follow the position of the unicists, since this seems to give a greater unity to Christ's sacrifice, and indeed to the total mystery of Christ. This profound unity of Christ's mystery has become more and more apparent with the scriptural, liturgical and theological renewals.12

       1) The Interior offering of Our Lord

The sacrifice which Christ offered for the redemption of the world was first and foremost an interior moral act. Christ's life possessed its great value because of His interior dispositions. His entire life was a constant gift of Himself in love to the Father and to mankind, and Calvary was the supreme expression of this gift. This gift of self was regulated by a perfect conformity to His Father's will.

     Christ not only was constantly living out this interior disposition of sacrifice, but He strove to inculcate the necessity of it in the Jews of His time. He constantly opposed a false and legalistic concentration on the mere externals of Jewish purifications, for such an attitude tended to diminish the necessary internal dispositions. The synoptic theology of sacrifice stresses this attitude of Christ. Bernard Cooke states: "This insistence of Jesus on internal dispositions characterizes the Synoptic theology of sacrifice, which continues and completes the prophetic emphasis on the moral and individual aspect of sacrifice.  . . . One must be careful, however, not to exaggerate the opposition (either in the prophets or in the Synoptic Gospels) between cult and internal dispositions of soul."13

       2) Ritual Oblation

As we have said, man, because of his corporeal and social nature, has always desired to express the interior oblation of sacrifice in an external, ritual oblation. So it was with Christ. Unlike the dualists, who maintain that Christ's interior offering was sufficiently exteriorized during the passion itself, the unicists maintain that the only place where we can locate a ritual oblation is at the Last Supper. This ritual oblation cannot be found in any other phase of Christ's sacrifice – from the Garden to the Cross – despite the efforts of some to do so. Notice, too, that in the case of Christ's sacrifice, the ritual oblation of the Last Supper is of a victim-to-be-immolated rather than of a victim already immolated.

     Christ's ritual oblation at the Last Supper possessed a many-faceted signification. We will comment on several aspects. We begin by recalling the social implications of the ritual oblation. This social element is present in Christ's actions at the Supper. He told the Apostles to do what He was doing in commemoration of Him. This would assure that in the future the head and members of the Church would sacramentally renew Christ's redemptive, sacrificial act. In this manner the members of Christ's Body would not passively receive the graces of Christ's sacrifice, but rather would assimilate these graces by actively entering into Christ's act of atonement. Consequently, Christ's sacrifice, in its perennial, sacramental renewal down through the ages, was to be of a social, corporate nature.

     Closely related to this social aspect of Christ's actions were the covenant significations of the Last Supper ritual. This is brought out by observing the connection of Christ's actions with two of the chief types of Jewish sacrifices we have previously mentioned, the sacrifice of the pasch and that of covenant. In both of these the concept of sacrificial blood enters in.

     The Last Supper was a paschal meal, or at least had a paschal significance. The Jewish paschal meal commemorated the Jewish people's delivery from Egyptian slavery, which, in turn, symbolized their deliverance from sin. The enslaved Jews had been freed from Egyptian tyranny with the aid of the blood of the paschal lamb. For this blood, we recall, had exempted Jewish homes from the visit of the exterminating angel. How fitting, then, that at the paschal supper Christ instituted the eucharist in which His blood is sacramentally shed. He is the new paschal lamb whose blood frees us not from Egyptian slavery but from slavery to sin. The old pasch, a covenant communion between Yahweh and His chosen people whom He delivered from Egypt, gives way to the new pasch, the new covenant communion between God and His people.

     These ideas concerning covenant lead us to a consideration of the second type of Jewish sacrifice linked with Christ's actions at the Last Supper. We recall that in the sacrifice of the covenant Moses sprinkled sacrificial blood on both the altar representing Yahweh and the people. This blood, considered to be source of life, united Yahweh and His people in a union, a common life, or, in other words, a covenant. We understand, consequently, the deep significance of Christ's words at the Last Supper when He referred to His blood as being that of the new covenant. This is the blood which establishes between God and men a new union, a new covenant.

       3) Immolation of the Victim

The central importance of Christ's sacrificial blood is evident. It is the blood of the new paschal lamb. It is the blood of the new covenant, the blood which redeems man. The shedding of this blood occurred during the immolation of Christ's passion-death. Schillebeeckx points out the significance of this immolation in blood: "The Blood of Christ is a theme that is truly central in the primitive Church, as Scripture shows it to us. This death sanctifies mankind, reconciles, establishes peace, redeems, constitutes the Church, and therefore unites man in communion with God and his fellow men. We are redeemed in sanguine, through the blood of Christ – this we find on almost every page of Scripture. It is impossible therefore to spiritualize Christ's sacrifice, to make it merely an internal act of love. There was indeed the act of love, but it was embodied in the sacrifice of blood."14

     At this point we also note the profound unity of Christ's sacrifice. We observe that priest and victim are one and the same. At the Last Supper, Christ is chiefly priest; on Calvary, He is chiefly victim. Yet He is always priest and victim. Christ does not perform the immolation. He rather endures it. However, this is sufficient since it is not necessary for the priest of the sacrifice to achieve the immolation himself.

       4) The Father's Acceptance of Christ's Sacrifice

We have demonstrated that one of the constituent elements of sacrifice is its acceptance by God. In the case of Christ's sacrifice, this acceptance by the Father was accomplished in a most glorious fashion – through Christ's Resurrection and Ascension. The Father glorified His Son for the perfect, whole-hearted sacrifice of Calvary. This glorification shall endure for all eternity, since Christ reigns at the right hand of the Father as eternal victim, as eternal, glorified victim. Through this glorified Christ the treasures of His sacrifice are distributed to all men: "Christ's glorification is the mystery whereby the treasures of his divinity flow to us, through the opening of his mortal life."15

     In the union of these last two elements of Christ's sacrifice, His immolation in death and the acceptance of His sacrifice through the Resurrection and Ascension, lies the essence of Christ's redemptive act – of course, in saying this we presuppose the first element of Christ's sacrifice, His interior disposition or oblation; this is the essential element. This union of Christ's death and Resurrection is called His paschal mystery, His passover. In what did this passover or transition consist? In our initial chapter we briefly described this passover of Christ. We will now expand to some extent upon this basic reality of Christ's life.

     The divine love, or agape, descended into this world for the salvation of men. This saving force manifested itself to men through the redemptive activity of the Word made flesh. By becoming man, Christ, although free from sin, submitted Himself to the conditions and circumstances of a sinful world. His redemptive activity consisted in a struggle with the forces of evil. As this struggle developed, Christ at the same time was returning to the glory of His Father. He finally conquered completely through His paschal mystery. Through His death He liberated Himself completely from a world impregnated with sin and passed over into the new order of the Resurrection. Moreover, Christ experienced this transition process not just for Himself. By His own passover Christ achieved for all men the opportunity to pass from death to life, from a life of sin to a new life as sons of God. In the words of Lyonnet, "The redemption is essentially the return of humanity to God. The return is accomplished first of all in Christ who died and rose again as the first fruits of this humanity (objective redemption), and then in each Christian who dies and rises again with Christ in baptism (subjective redemption)."16

     Consequently, we have observed, in terms of sacrificial elements, the most intimate union which exists between Christ's death and Resurrection. They are inseparable, and lie at the heart of the total mystery of Christ. This paschal mystery is central, therefore, to the liturgy and to the whole Christian life.

       5) The Banquet in Christ's Sacrifice

The cycle of sacrifice is strikingly completed by God graciously extending an invitation to partake of the offered victim. This element of sacrifice is miraculously fulfilled in Christ's oblation. By the words of consecration the bread and wine become Christ. In this manner Christ gives Himself to His disciples at the Last Supper. We will further develop these ideas of eucharistic communion in our consideration of the Mass.

     We hereby complete the consideration of the elements of Christ's sacrifice. According to the unicists there was but one sacrifice of Christ. The Last Supper, death and Resurrection each contributed essential elements. This one sacrifice of Christ endures in its efficacy for all time. In itself it is not to be repeated. Its sacramental renewal, however, is repeated daily on our altars in the Mass.

       c) The Sacrifice of the Mass

Some contemporary authors, while not necessarily de-emphasizing the sacrificial nature of the Mass, are giving a renewed emphasis to the concept of the Mass as banquet or meal. This is all to the good, as long as the sacrificial structure is not allowed to recede to the background. In this regard it is well for us to recall the mind of the early Church. Jungmann says: "The first centuries of Christianity, which had built the framework for the celebration of the Eucharist which is still followed today, had laid down two basic thoughts: The Mass is the memorial of the Lord, and it is the sacrifice of the Church. These two thoughts are expressed just as clearly and simply today: '. . . calling to mind the blessed passion – we offer to your sovereign majesty – this pure sacrifice.' "17

     We should always unite the concepts of the Mass as sacrifice and the Mass as meal by realizing that the eucharistic meal is an integral part of the sacrifice. It is its conclusion.

     We should also be aware that the Mass is a covenant sacrifice. It is the sacramental renewal of Christ's covenant sacrifice. The Mass is the central act of our covenant life in Christ, and therefore it embraces the four great dimensions of covenant love. In Christ, by the action of the Holy Spirit, we open ourselves in a special manner during the eucharistic liturgy to the Father's love and we respond to that love. In Christ and His Spirit we also pledge ourselves at Mass to go out in a deeper love to the members of the People of God and to all men. We also commit ourselves anew to be open in receiving the love of others. According to these various perspectives, the Mass above all is an action of love.


       1) Interior Oblation of the Mass

The chief priest and victim of the Mass is the same as the priest and victim of the Last Supper and Calvary, Christ Himself. Christ makes this interior offering of Himself in the Mass for the same ends as were present in His own unique sacrifice – adoration, thanksgiving, petition and satisfaction.

     However, Christ is not the only priest at the Mass as He was at the Last Supper and upon Calvary. All the members of the Mystical Body are priests along with Christ. To be sure, there is a difference between the hierarchical priesthood of bishops and priests and the universal priesthood of the faithful. This difference is one of essence and not merely degree. The point we wish to stress, however, is that the universal priesthood is a real participation in Christ's priesthood given through the sacraments of baptism and confirmation.

     This concept of the priesthood of all the Church's members is being stressed today in a special manner.18 Jungmann, the outstanding liturgical theologian, gives us reasons why this concept of universal priesthood became relatively obscure for so many years. He states that the concept of the Mass as the Church's sacrifice faded into the background as a result of the Reformation. The Reformers maintained that there was only one sacrifice, the one which Christ offered upon Calvary. To counteract this heresy the Council of Trent and the theology consequent to it had to clarify that the Mass is a true sacrifice, but not an absolutely independent one. It is a sacrifice relative to the absolute one of Calvary and a representation of it. It was emphasized that the priest of Calvary is also the chief priest of the Mass. Because of such doctrinal controversies, the concept that Christ offers the Mass was alone considered important. The concept that the Mass is also the sacrifice of the Church practically disappeared. Finally, Jungmann notes that today we are returning to the balanced view which meaningfully recognizes that the Mass is not only the sacrifice of Christ, but also that of the Church.19 This stress on the Church's part in the Mass is logically connected with the contemporary emphasis on the priesthood of all the members of the People of God.

     As Christ is not the only priest of the Mass, neither is He the only victim. Again, all the members of the Church are victims along with Christ. Various Church documents attest to this. For instance, Pope Paul VI officially calls attention to this: "It is a pleasure to add another point particularly conducive to shed light on the mystery of the Church, that it is the whole Church which, in union with Christ functioning as Priest and Victim, offers the Sacrifice of the Mass and is offered in it."20 Therefore, the members of the People of God, united as priests to Christ the high priest, offer a combined victim to the Father: Christ and themselves. Such then in all its deep meaning and beauty is the first sacrificial element of the Mass.


       2) Ritual Oblation of the Mass

Just as Christ's interior offering of Himself was externalized in a ritual oblation at the Last Supper, so is there an external, liturgical rite of the Mass. The importance of this many-faceted exteriorization is brought out by Vatican II's Constitution on the Liturgy.

     As mentioned before, this exteriorization of the internal oblation is according to man's social and corporeal nature. That it is in harmony with the social part of man is evident from the fact that the external rite assembles the People of God to worship together as a community. The individual members are consequently enabled to help one another to achieve the proper worship of God. The Constitution gives stress to this social aspect of the liturgy. It states that the very nature of the liturgy demands that all the faithful be led to a full and active liturgical participation. Such is in keeping with their vocation as "a chosen race, a royal priesthood, a consecrated nation" (1 P 2:9). The Constitution emphatically states that such full and active participation on the part of all the people is the chief aim of the liturgical renewal.21

     As also previously observed, the external rite is likewise according to man's bodily nature. In the case of the Mass (and the sacraments also) we observe that the very validity of the sacrifice depends on having the proper materials for the offering – bread and wine – and on the use of the proper form of consecration. The external, the ritual, the sensible, are indeed indispensable.

     In all this we note the great law of incarnation. The Incarnation established a set pattern for the redemption of the world, redemption taken both objectively and subjectively. Christ redeemed the world through His sacred humanity. This humanity is, then, the gateway to the divinity, to eternal life.

     As Christ's created humanity was indispensable for accomplishing the sacrifice of the objective redemption, so are created things necessary for the eucharistic sacrifice of the subjective redemption. This fact calls to mind the thought of Teilhard de Chardin. Teilhard holds a world concept in which all things, natural and supernatural, spiritual and material, are united in a single and organic unity. The pole of this unity is the person of the Incarnate Word, towards whom the whole of creation converges.22 In such a concept the law of incarnation is developed to the utmost, a fact brought out by the following words of Teilhard: "Let us remember that the supernatural nourishes itself on everything."23

     At various times in the history of Christian spirituality, the Church has been plagued with an exaggerated spiritualism rising out of various sources. Such a spiritualism, looking upon material things as more of a hindrance than a help, is foreign to the true Christian spirit. A true theology of the Incarnation, a theology which the Church so well concretizes in her liturgy, can lead to no other conclusion.

     It is no accident that a meaningful incarnation spirituality is developing concomitant with the liturgical renewal. Although we would not want to say that the incarnational element outweighs the transcendent element in the Church's portrayal of the Christian life, yet she is leading the faithful of all vocations to a deeper incarnationalism. The Church is accomplishing this through a variety of ways. She is achieving this incarnationalism, for instance, through the great social encyclicals, through the documents of Vatican II, and, in reference to our present topic, through a revived liturgy.

     There is a deep significance, and a rich world of thought connected with the second sacrificial element of the Mass: the ritual oblation which incarnates the interior oblation.


       3) Immolation of the Victim

Christ, the chief victim of the Mass, has been immolated once and for all in the offering of His own unique sacrifice. And yet, since the Mass is a true sacrifice in its own right, we logically look for an unbloody immolation of Christ the victim. Where do we find this immolation? Traditionally it has been seen to be present in the double consecration of bread and wine. This double consecration symbolizes the separation of Christ's blood from His body, and, consequently, symbolizes His death. Pius XII's encyclical, Mediator Dei, states: "Thus the commemorative representation of His death, which actually took place on Calvary, is repeated in every Sacrifice of the altar, seeing that Jesus Christ is symbolically shown by separate symbols to be in a state of victimhood."24 Jungmann reminds us of the importance of this sacramental immolation of Christ. While admitting and even stressing the importance of giving the "meal symbolism" its proper place in the Mass, Jungmann calls for a priority of sacrificial symbolism: "It is quite another question whether or not it is necessary or even correct to regard the meal symbolism as the decisive and fundamental thing in the outward transaction of the Mass. If the Mass is a sacrifice then this must find appropriate expression in the outward picture too; for sacrifice is essentially a demonstrative action, the symbolic representation of inward readiness to give oneself."25

     Durrwell, a biblical theologian, also highlights the importance of the Mass's immolation. He seems to say that Christ's immolation is symbolized by the very words of consecration. He says that the Last Supper and its commemoration, the Mass, are sacrificial meals. Consequently, ". . . Christ appears in the victim state. He gives them to drink "the blood of the new covenant, shed for many' (Matt, Mark), blood of sacrifice as the establishment of the old covenant required (Exod xxiv, 8) shed at the moment of drinking."26

     However, as we have said, Christ is not the only victim of the eucharistic sacrifice. The members of His Body, the Church, are also victims along with Christ. Those members must also be in a state of victimhood. As with Christ, they cannot undergo a bloody immolation. Their immolation must also be a mystical one. How is this accomplished? We can look to two passages of the encyclical Mediator Dei for thoughts on such a mystical immolation. In one passage we read that pride, anger, impurity and all evil desires are to be mystically slain. As the Christian stands before the altar, he should bring with him a transformed heart, purified as much as possible from all trace of sin.27 Positively considered, such a transformation means that the Christian is striving to grow in the supernatural life by all possible means, so as to present himself always as an acceptable victim to the heavenly Father.

     In another passage of the same encyclical this mystical immolation of Christ's members is further developed. To be a victim with Christ means that the Christian must follow the gospel teaching concerning self-denial, that he detest his sins and make satisfaction for them. In brief, the Christian's victimhood means that he experiences a mystical crucifixion so as to make applicable to his own life the words of St. Paul, "I have been crucified with Christ. . ." (Ga 2:19).28

     Jungmann has a beautiful passage concerning the Christian's eucharistic immolation. He states: "Every sacrament serves to develop in us the image of Christ according to a specified pattern which the sacramental sign indicates. Here the pattern is plainly shown in the double formation of the Eucharist; we are to take part in His dying, and through His dying are to merit a share in His life. What we here find anchored fast in the deepest center of the Mass-sacrifice is nothing else than the ideal of moral conduct to which the teaching of Christ in the Gospel soars; the challenge to an imitation of Him that does not shrink at sight of the Cross; a following after Him that is ready to lose its life in order to win it; the challenge to follow Him even, if need be, in His agony of suffering and His path of death, which are here in this mystery so manifestly set before us."29

     Summarily, then, we become victims with Christ by lovingly conforming our wills to the Father's will in all things. Such conformity was the essence of Christ's sacrifice, of His victimhood, and of His immolation. A similar conformity must be in the victimhood and the immolation of Christ's members. This mystical immolation is a lifelong process. The ideal is that each Mass participated in by the Christian should mark a growth in his victimhood. The true Christian desires to die more and more to all which is not according to God's will so that he may become an ever more perfect victim with Christ.


       4) The Father's Acceptance of the Eucharistic Sacrifice

It has been observed that if sacrifice is to have its desired effect, it must be accepted by God. That the Father always accepts the eucharistic sacrifice is certain. For the principal priest and victim is Christ Himself, always supremely acceptable to the Father. As for the subordinate priests and victims, they are, taken together, the People of God, the Church herself.

     There is always an acceptance on the Father's part even as regards this subordinate priesthood and victimhood of the Mass. For even though the Mass may be offered through the sacrilegious hands of an unworthy priest, there is always a basic holiness in the Church pleasing to God. Because of such holiness the Father always accepts the Church's sacrificial offering, for the Mass is the sacrifice of the whole Church, and cannot be fundamentally vitiated by the unworthiness of any particular member or members, even if that member be the officiating priest.

     What do we say concerning the Father's acceptance of the sacrificial offering of the individual Christian? Such an offering will be acceptable in proportion to the Christian's loving conformity of will to the Father's will. Speaking of the Christian's participation in the Mass, Jungmann says: "It follows that an interior immolation is required of the participants, at least to the extent of readiness to obey the law of God in its seriously obligatory commandments, unless this participation is to be nothing more than an outward appearance."30

     Having considered in successive sections the immolation and acceptance elements of the Mass, we should consider the vital link between these two. For just as the two are inseparably connected in Christ's sacrifice, so are they also united in the Church's sacrifice of the Mass.

     In Christ we equated the immolation of His sacrifice with His passion-death, and the acceptance element with His Resurrection. Uniting these two mysteries of death-resurrection, we spoke of Christ's paschal mystery. We have seen that this mystery had been prefigured by the Jewish pasch and exodus, component parts of the Jewish people's transition to a new and more perfect life. In the case of Christ, we considered His pasch – His passover – to be a transition from the limitations of His mortal life to the state of resurrected glory. We speak of Christ's mortal humanity as having exercised limitations upon Him in this sense, that, although He Himself was completely free from sin, He had exposed Himself to the conditions of a sin-laden world through His human nature. In His death-resurrection He changed all this as He conquered sin, as He redeemed us, as He passed to the state of glory with His Father.

     What happened in Christ also occurs in His Mystical Body, the Church. The Church and Her members experience their own transition from death to resurrection. The entire Church and the individual Christian express, through the Mass, a willingness to grow in the participation in Christ's death. The Father accepts this willingness and gives an increase in the grace-life, a greater share in Christ's Resurrection. This process happened within a short span of time in Christ's life. In the life of the Church it continually takes place until Christ's second coming. The Church, with her grace-life of holiness, has already partially achieved her resurrection, but not completely, even though she continues to grow in grace. St. Paul bears witness to this: ". . . but all of us who possess the first-fruits of the Spirit, we too groan inwardly as we wait for our bodies to be set free." (Rm 8:23).

     Vatican II's Constitution on the Church beautifully portrays this fused state of death-resurrection which the Church in her members experiences here below as she awaits the fullness of the resurrection in the world to come: "For this reason we, who have been made to conform with him, who have died with him and risen with him, are taken up into the mysteries of his life, until we will reign together with him. . . While still pilgrims on earth, tracing in trial and in oppression the paths he trod, we are anointed with his sufferings as the body is with the head, suffering with him, that with him we may be glorified. . ."31


       5) Partaking of the Eucharistic Meal

The cycle of the eucharistic sacrifice is completed as the priest and faithful partake of Christ the paschal lamb. The People of God have given Christ to the Father. Now the Father gives Christ to the Church's members in the eucharistic meal. Although the priest alone must communicate to assure the integrity of the sacrifice, it is highly desirable, of course, that all present partake of the eucharist.

     In the sacrifices of old, the victim of the sacrificial banquet was considered in some sense divine by the fact that it had been offered to the divinity. In the sacrifice of the new covenant we receive divinity itself through the sacred humanity. With such a marvelous conclusion to the eucharistic sacrifice, the fruits of Christ's sacrifice of Calvary are continually experienced.

     There are other truths to be considered under the paschal meal aspect of the Mass. One of these is the concept of the eucharist as sign and cause of unity. Von Hildebrand comments on this: "All receive the one body of the Lord, all are assimilated into the one Lord. Even if we leave aside the supreme ontological supernatural unity which is realized here, the very act of undergoing this experience represents an incomparable communion-forming power."32

     Through the sharing of the one paschal lamb, the Christian assembly has thus been vividly reminded of their oneness in Christ. Yet this is a oneness in plurality. For each Christian is a member of the one Body of Christ in his own unique way. He has been called upon to assimilate Christ according to his own personality, vocation and graces. Consequently, just as the members of the People of God are reminded of their unity at Mass, so are they made aware of their own uniqueness as they depart from the eucharistic assembly, each carrying Christ to his own particular environment according to his own individual personality.

     We have considered the Church's eucharistic sharing in the mystery of Christ according to a sacrificial structure. With the general structure of the Mass established, we will now enlarge upon the concept of the participation of the individual.

       d) The Christian's Participation in the Mass

God has created man a social being. This fact has relevance as regards man's salvation and perfection. Man does not go to God alone, but rather is saved and perfected with and through others. This is evident in the study of salvation history as one observes God communicating Himself to man in the framework of community. As we have seen, this social dimension is also readily evident in the liturgy.

     As we now discuss the individual's participation in the liturgy, we in no way intend to underestimate the communal aspect of the eucharistic sacrifice. We constantly presuppose it and its importance. Liturgy as communal is the indispensable framework and background for any discussion of the individual's liturgical participation.

     Granted all this, it is still useful and necessary to speak of the individual's participation in the Mass.33 Ultimately it is the individual as individual who accepts or rejects God's offer of salvation and sanctification. Therefore, to speak of the individual's response to God in the liturgy is highly significant. Despite all the communal helps the individual receives in the liturgy, despite the fact that the individual must always be deeply aware that he is a member of the community, the People of God, it is still true to say that it is within the depths of his own mysterious, individual personality that the Christian either becomes a mature Christian through the liturgy or fails to do so. With such preliminary ideas established, let us now consider the Christian and his role in the Mass.


       1) The Baptized Christian and the Mass

Once again the reader is reminded that through baptism the Christian becomes incorporated into Christ and His Church. Confirmation perfects this incorporation. Although baptism incorporates us primarily into Christ's death and Resurrection, we again stress that it also unites us with Christ in all His mysteries. This is so because all Christ's mysteries are essentially one mystery, for none of them stands separately by itself. Consequently, one cannot be initiated into Christ's paschal mystery without simultaneously being incorporated into all of His mysteries.

     The fact that all of Christ's various mysteries are contained in the total mystery of Christ enables the Christian to encounter the entire Christ in the liturgy. Mention of this fact brings us to our next point.

     In baptism the Christian first encounters and relives the mystery of Christ. He thereby receives a new life. But this life must be nourished. The Christian must constantly re-encounter the mystery of Christ, and this he does chiefly through the eucharistic liturgy. Here the Christian is daily privileged to encounter Christ in the most intimate fashion. Here above all he exercises his priesthood and consequently grows in supernatural vitality. We use the word exercise purposely, since the liturgy is primarily an action, an exercise of the priestly office of Christ.

     Since the baptized Christian is sacramentally participating in the mystery of Christ at the Mass, his priestly act must be modeled after that of Christ's. This is true because the life of grace flowing out of the seals of baptism and confirmation is structured according to certain modalities or characteristics based on the life of Christ. This truth was developed at some length in the previous chapter. There we stated that Christ, the head of the Mystical Body, has determined, through His own life of sanctifying grace, the general lines of development according to which His members' lives of grace grow and mature.

     Therefore it is evident that the whole of the Christian's life must be orientated to the Mass and be centered about it; for in Christ we see His entire life centered around His priestly act of Calvary. This is true because His interior sacrificial disposition, the essence of His priestly act, permeated everything in His life.

     The baptized Christian should also bring his daily life, his whole life, to the eucharistic sacrifice. The Church which assembles about the altar is not a nebulous, ethereal entity, but the Church of this earth. It is the Church of men and women who are immersed in the work of this world. As they gather for the eucharistic sacrifice, they are therefore not removed from the world of their ordinary daily lives to an unreal world of ritual which has no connection with their temporal cares and activities. Rather it is the reality of this ordinary daily life which they bring to offer as priests and victims in union with Christ, priest and victim. In such a manner, then, the eucharistic sacrifice looks to the past life of the Christian.34

     Yet the Mass also looks to the future of the Christian. By his participation in the Mass he receives grace to assimilate in a more perfect manner the mystery of Christ. Ideally, each Mass participated in by the Christian should mean that he leaves the eucharistic assembly with a greater Christ-likeness. Thus he takes up his daily life as a more fervent Christ-bearer.

     The Mass as it looks to both the past and future embraces the Christian's entire life. It is meant to be lived each minute of the Christian's life. Durrwell says: "The Mass is said in order that the whole Church and the whole of our life may become a Mass, may become Christ's sacrifice always present on earth. St. Francis of Sales resolved that he would spend the whole day preparing to say Mass, so that whenever anyone asked what he was doing, he might always answer, 'I am preparing for Mass'. We also could resolve to make our whole lives a participation in the divine mystery of the Redemption, so that when anyone puts the question to us, we can always answer, 'I am saying Mass'."35


       2) The Mass lived out

As the Christian lives out the Mass, he is consequently daily laboring with Christ in furthering the work of the subjective redemption. This is so because Christ's sacrifice was a redemptive act, and the Church's reliving of this act in the Mass is also redemptive. In this regard we must remember that the entire universe – not merely man – has been redeemed. The nonrational and rational world alike await the furthering of the redemption. St. Paul tells us: "From the beginning till now the entire creation, as we know, has been groaning in one great act of giving birth; and not only creation, but all of us who possess the first-fruits of the Spirit, we too groan inwardly as we wait for our bodies to be set free." (Rm 8:22-23).

     How does the Christian help Christ redeem the world? (Henceforth the term "world" is to be understood as including both rational and nonrational creation.) As previously stated, the Christian helps Christ redeem the world by reliving Christ's mysteries. The same "events" or mysteries which accomplished the objective redemption further the subjective redemption also. Since at the heart of Christ's mysteries are His death and Resurrection, it is especially these that the Christian must relive. As the Christian dies mystically with Christ through loving conformity with the Father's will, he rises with Christ to an ever greater share in the Resurrection, in the newness of life, in the life of grace. As the Christian in this manner relives the paschal mystery of Christ, he is accomplishing not only his own redemption, but he is also, in a mysterious yet real manner, helping Christ redeem the world.

     Although Christ's life was summed up in death-resurrection, it also included various other "events" or mysteries. Each of these in its own manner contributed to the redemption. So it is with the Christian's life. His participation in Christ's death-resurrection must be "broken down" into the other mysteries of Christ's life.

     The Christian must always remember that he carries away from the Mass not only the Christ of the death and the Resurrection, but also, for example, the Christ of the hidden life and the Christ of the public life. As the Christian lives out his Mass in the exercise of his Christ-life, all these various mysteries should therefore be present.

     Before we give examples of how the Christian can relive these saving events of Christ's life, it is well that we first distinguish the two different levels on which the Christian assimilates the mystery of Christ.

     Christ, through His death and Resurrection, has transformed us. This transformation is a "new creation," a new life of grace. Through our baptism we are initiated into this life and consequently we exist as new creatures. As long as we possess the life of sanctifying grace, which is our share in the mystery of Christ, we are living according to this new existence whether or not this life here and now incarnates itself in a concrete, supernatural act. In this sense the life of grace, the "new creation," is fundamental, radical and transcendent, a share in the transcendent holiness or mystery of God Himself.

     However, God expects that our life of transcendent holiness incarnate itself in concrete supernatural acts. It is in this respect that we speak of reliving the various mysteries of Christ through specific supernatural attitudes and acts. This may also be called imitation of Christ, but with a certain precaution, namely, that the imitation in question is to be considered primarily as interior rather than exterior. By this we mean that although the Christian can to a certain extent imitate Christ according to what was His external mode of conduct, it is primarily through adopting the mind of Christ – His interior dispositions – that the Christian puts on Christ. With this said we now offer suggestions as to how the Christian relives the mysteries of Christ whose presence and transforming influences have been encountered in the eucharistic liturgy.

     For instance, each member of Christ, whether he be bishop, priest, religious or layman, can accomplish much of his redemptive work by an intense reliving of Christ's hidden life. Certainly our heavenly Father would have us learn a great lesson from this fact, namely, that His Christ lived out so many years of His earthly life in a hidden manner, doing the ordinary tasks of the ordinary man. In assimilating this particular mystery of Christ the Christian must say with Rahner: "Let us take a good look at Jesus Who had the courage to lead an apparently useless life for thirty years. We should ask Him for the grace to give us to understand what His hidden life means for our religious existence."36

     Christ did not lead only a hidden life, but a public life also. All vocations within the Church are likewise called upon to reproduce this part of Christ's life in some manner. One aspect of Christ's public life that should be common to all Christian vocations is the selflessness, the constant concern and love for others which Christ constantly and vividly displayed. This concern for others cost Christ much in fatigue of body and mind. Nevertheless, He continuously gave Himself completely to others.

     Another characteristic of the public life which all can imitate is that of Christ as witness. Here, then, we reemphasize within our present context that which was stated in an earlier chapter concerning the Church's continuation of Christ's prophetic role. Christ was a witness to the Father, a perfect manifestation of the Father's truth and love. He bore this witness not only through His formal teaching but also through His actions, His attitude, His gestures. All members of Christ are called to give witness also. The Christian's entire life should be a witness to the truth he holds. The world comes to know Christ through the Christian. Schillebeeckx comments on this aspect of being witness: "Our life must itself be the incarnation of what we believe, for only when dogmas are lived do they have any attractive power. Why in the main does Western man pass Christianity by? Surely because the visible presence of grace in Christians as a whole, apart from a few individuals, is no longer evident."37

     St. Paul sums up the redemptive work of Christ under the mysteries of death-resurrection.38 These are the principal mysteries which the Christian must assimilate from the eucharistic liturgy and reproduce in his own life. More and more the Christian spiritual life is being considered as a process of death-resurrection. It is obvious why this is so, for if Christ's entire life was summed up in His death-resurrection, so also is that of His members.

     Christ's death and Resurrection are so closely united that they are two facets of one mystery rather than two separate mysteries.39 It is likewise with the Christian. The death aspect of his supernatural life is intimately connected with his life of resurrection, and in various ways. For instance, his very life of grace is his life of resurrection, but his continual growth in spiritual death – death to selfwill in all its numerous manifestations – is achieved through grace. Consequently, the Christian's life of resurrection always accompanies his life of death. We also see the two connected more obviously in the sense that a growth in the death element always results in a growth in the resurrection element.

     The daily life of the Christian, then, is a combination and antithesis of death-resurrection. As he gives himself in love to the Father's will, manifested to him in so many ways, the Christian is achieving both death and resurrection. Christ's ultimate goal, as man, was His Resurrection. Resurrection, a greater share in the divine life through grace, is also the goal of the Christian.

     These few remarks give examples of how each member of the People of God is called upon to relive Christ's entire life as centered in death-resurrection. More could be said. But we think our remarks have sufficed to indicate how the Christian is to live out these various mysteries of Christ. Moreover, let it be recalled that all the mysteries ultimately make up the one mystery of Christ.

     What we have said thus far applies in general to all vocations. But since there are different vocations within the Church, we must also say that each of these projects Christ in a somewhat different manner. Each Christian must study how in particular he is called to put on Christ. Essentially, of course, all put on Christ in the same manner. Yet there are accidental differences according to the vocation, work and individuals involved. For instance, the lay person, in general, is called to a deeper involvement in temporal affairs than is the religious.

     Each member of Christ, according to his particular vocation, work and personality, has something special to take away from the Mass.40 Each Christian, as he lives out the mystery of Christ, projects Christ to the world in his own way. Each Christian, as he himself grows in Christ-likeness, is also helping Christ to redeem the world in a manner commensurate with his total Christian person. For holiness is necessarily apostolic whether the Christian at any particular time is engaged in an external apostolate or not.

     Each Christian, according to God's plan for him, must have a vital and dynamic desire to help Christianize the whole world. Perhaps he can do very little through direct, external apostolate. But his prayers and sacrifices – indeed, his entire life – can touch the whole world. Through an intense Christian life the individual can help Christ further the redemption of the family, the business world, the social structure and the like. The Christian is called to have this deep desire: to see the whole universe imprinted with the name of Christ. How true it is to say that the Christian's vocation, rooted in the liturgy, calls for deep involvement in this sacred activity.41

     In schematic outline we have discussed the manner in which the baptized Christian extends his Mass to his daily existence. As he so lives out his Mass, he is becoming more Christlike. He becomes a more perfect priest and victim for his next participation in the eucharistic sacrifice.42 The beautiful cycle which the Mass contains lies exposed before us. As part of this cycle the Christian is intimately involved in the process of continued redemption. The Mass is the center of the Christian life: ". . . the liturgy is the summit toward which the activity of the Church is directed; at the same time it is the fount from which all her power flows."43

_______

  1. Cf. Karl Rahner, The Church and the Sacraments (New York: Herder & Herder, 1963), p. 15.

  2. Casel has given the great impetus to the theological rediscovery of the reality of mystery presence in the liturgy. Therefore, when we disagree with Casel we in no way intend to detract from the greatness of his contribution.

  3. Cf. Edward Schillebeeckx, Christ the Sacrament of the Encounter with God (New York: Sheed & Ward, 1963), pp. 55-56.

  4. Ibid., pp. 58-60.

  5. F. X. Durrwell, The Resurrection (New York: Sheed & Ward, 1960), p. 59.

  6. St. Thomas Aquinas, S.T., II-II, q. 81, a. 4, ad 1.

  7. Cf. S. Lyonnet, "La Sotιriologie Paulinienne" in Robert and Feuillet, Introduction ΰ la Bible, Vol. II (Tournai, Belgium: Desclιe, 1959), p. 874.

  8. St. Augustine, City of God (New York: Fathers of the Church, 1954), Vol. 14, p. 123.

  9. Cf. Durrwell, Op. cit., p. 61.

  10. Cf. Lyonnet, Op. cit., pp. 871-872.

  11. Cf. Durrwell, Op. cit., p. 126.

  12. Cf. Bernard Cooke, Christian Sacraments and Christian Personality (New York: Holt, Rinehart, and Winston, 1965), pp. 132-133.

  13. Bernard Cooke, "Synoptic Presentation of the Eucharist as Covenant Sacrifice" in Theological Studies, Vol. 21 (1960), p. 12.

  14. Schillebeeckx, Op. cit., pp. 21-22.

  15. Durrwell, Op. cit., pp. 68-69. This "acceptance" element of Christ's sacrifice is an extremely important one, a fact being shown through contemporary scriptural, theological and liturgical studies. Two outstanding works which treat of the role of Christ's Resurrection in God's redemptive plan are F. X. Durrwell's The Resurrection and L. Cerfaux's Christ in the Theology of St. Paul.

  16. S. Lyonnet, "La valeur sotιriologique de la rιsurrection du Christ selon saint Paul" in Gregorianum, Vol. 39 (1958), pp. 312-313. Translation taken from Theology Digest, Vol. 8 (1960), p. 92.

  17. J. Jungmann, "Eucharistic Piety" in Worship, Vol. 35 (1961), p. 416.

  18. Cf. Second Vatican Council, Constitution on the Liturgy, No. 48, and Constitution on the Church, No. 10.

  19. Cf. Jungmann, Op. cit., p. 417.

  20. Paul VI, Mysterium Fidei, N.C.W.C. edition, Paragraph 31.

  21. Second Vatican Council, Constitution on the Liturgy, No. 14.

  22. Cf. Pierre Teilhard de Chardin, The Divine Milieu (New York: Harper Torchbooks, 1965), p. 123. Cf. also Christopher Mooney's commentary, "The Body of Christ in the Writings of Teilhard de Chardin" in Theological Studies, Vol. 25 (1964), p. 607.

  23. From a lecture of Teilhard de Chardin given in 1930, cited in Mooney, Loc. cit.

  24. Pius XII, Mediator Dei, N.C.W.C. edition, Paragraph 34.

  25. J. Jungmann, Pastoral Liturgy (New York: Herder & Herder, 1962), p. 284.

  26. Durrwell, Op. cit., pp. 324-325.

  27. Cf. Mediator Dei, Paragraph 100.

  28. Cf. Ibid., Paragraph 81.

  29. J. Jungmann, The Mass of the Roman Rite (New York: Benziger, 1959), p. 146.

  30. Loc. cit.

  31. Constitution on the Church, No. 7.

  32. Dietrich von Hildebrand, Liturgy and Personality (Baltimore: Helicon, 1960), p. 33.

  33. Cf. Karl Rahner, Nature and Grace (New York: Sheed & Ward, 1964), pp. 23f.

  34. Cf. Jungmann, "Eucharistic Piety" in Worship, Vol. 35 (1961), p. 419.

  35. F. X. Durrwell, In the Redeeming Christ (New York: Sheed & Ward, 1963), p. 63.

  36. Karl Rahner, Spiritual Exercises (New York: Herder & Herder, 1965), p. 160.

  37. Schillebeeckx, Op. cit., p. 209.

  38. Cf. L. Cerfaux, Christ in the Theology of St. Paul (New York: Herder & Herder, 1959), pp. 190-192.

  39. Durrwell, The Resurrection, p. 48.

  40. Cf. Karl Rahner, The Christian Commitment (New York: Sheed & Ward, 1963), p. 168.

  41. Cf. Second Vatican Council, Constitution on the Church, No. 36.

  42. For a current treatment of the varied richness of the Eucharist, cf. J. Wicks, "The Movement of Eucharistic Theology" in Chicago Studies, Vol. 10 (1971), pp. 267-284.

  43. The Constitution on the Sacred Liturgy, No. 10.

 

 

 


 

 

Rita Ring

Books written by the cofounder of Shepherds of Christ Ministries

Mass Book
A Journey Into the Heart of Jesus - Author: Rita Ring. Discerned by: Fr. Edward J. Carter S.J. Imprimatur
$ 12.00 plus postage

  Mass Book, by Rita Ring: Many of the entries in the Priestly Newsletter Volume II from a spiritual journal came from this book. These entries
  are to help people to be more deeply united to God in the Mass. This book is available in English and Spanish with the Church’s
Imprimatur.

  $12

Rosary Meditations for Parents and Children
From the Hearts of Jesus and Mary Author: Rita Ring. Discerned by: Fr. Edward J. Carter S.J. Imprimatur
$ 10.00  plus postage

 

  Rosary Meditations for Parents and Children, by Rita Ring, Short Meditations for both parents and children to be used when praying the
  rosary. These meditations will help all to know the lives of Jesus and Mary alive in their Hearts. Available in both English and Spanish with
  the Church’s
Imprimatur.
$10

God's Blue Book I
Teachings to Lift You Up. Author: Rita Ring. Discerned by: Fr. Edward J. Carter S.J.
$ 10.00  plus postage

God's Blue Book I by Rita Ring. Open Anywhere — This book will change your life. These are beautiful love letters to us from Jesus. A million books have been printed and circulated. Jesus loves us so much — He wants a personal relationship with us — He wants us to go to the Eucharist and be with Him before the tabernacle. $10

God's Blue Book II
The Fire of His Love. Author: Rita Ring. Discerned by Fr. Edward J. Carter S. J.
$ 10.00  plus postage

God's Blue Book II by Rita Ring. Letters from Jesus about His on fire love — Jesus wants this great intimacy with us — On fire love — Personal love letters from Jesus about the love of His Heart — A book on surrender Fr. Carter said! $10

God's Blue Book III
Love God, Love One Another. Author: Rita Ring. Discerned by Fr. Edward J. Carter S.J.
$ 10.00  plus postage

God's Blue Book III by Rita Ring. Fr. Carter's favorite book — It is about loving and forgiving each other — Being pure in heart — A book for unity in family, community, in life!! $10

God's Blue Book 4
The Love of the Hearts of Jesus and Mary Author: Rita Ring
$ 5.00  plus postage

God's Blue Book IV by Rita Ring. This book is about the love Jesus has for Mary and Mary has for Jesus and Jesus and Mary have for us — It is truly the Love of the Two Hearts. Mary appeared every day at the Holy Spirit Center — Fr. Carter was there. Mary's first apparition July 5, 1994. $5

God's Blue Book 5
So Deep Is the Love of His Heart. Author: Rita Ring.
$ 5.00  plus postage

God's Blue Book V by Rita Ring. Jesus wants to be the bridegroom of our soul — He is our beloved — Jesus tells us about pure love — how we are to be pure of heart and love God and love others. It is a must, to hear about love from Jesus — Jesus is love — $5

God's Blue Book 6A
He Calls Us to Action Author: Rita Ring.
$ 10.00  plus postage

God's Blue Book 6A by Rita Ring. Rosaries from Their Hearts during apparitions. Jesus and Mary appeared every day and I received rosaries from Them and They were transcribed from a tape. Also messages of love from Jesus on days of January, 1995 — About Baptism — writings from Fr. Carter and the Scriptures. $10

God's Blue Book 6B
He Calls Us to Action Author: Rita Ring.
$ 10.00  plus postage

God's Blue Book 6B by Rita Ring. Jesus and Mary appeared every day in February, 1995 — So beautiful — transcribed from a tape — the Stations, 7 Sorrows, prayers in the Prayer Manual, the Holy Spirit Novena Book and the Song Book. Pure love — loving and forgiving — a book about Jesus' love, baptism, grace and Fr. Carter's Newsletter. $10

 

Rosaries From the Hearts of Jesus and Mary - Volume I
Red Rosary Book - Author: Rita Ring. Discerned by: Fr. Edward J. Carter S.J.
$ 10.00  plus postage

Rosaries from the Hearts of Jesus and Mary Book 1. Mary appeared in Clearwater December 17, 1996 in rainbow color and these rosaries left the printer the same day from Apparitions of Jesus and Mary — transcribed from a tape. $10

Blue Rosary Book
Rosaries From the Hearts of Jesus and Mary - Volume II
$ 12.00  plus postage

Rosaries from the Hearts of Jesus and Mary Book 2. This is a book of so many rosaries - transcribed from a tape. So many beautiful rosaries.   pages  $12

Short Rosary Meditations for the Ederly, Ill, and Homebound
From the Hearts of Jesus and Mary: Author: Rita Ring. Discerned by: Fr. Edward J. Carter S.J. Imprimatur
This book is 8 1/2" by 11" and you can open it up and sit it on your lap.
$ 10.00  plus postage

Short Rosary Meditations for the Elderly, Ill and Homebound. This book is so important with pictures they can open it and lay it on their laps and pray the rosary. $10

  Messages From Jesus
  Given by Jesus to His Messenger Author: Rita Ring. Discerned by: Fr. Edward J. Carter S.J.
  This book is 8 1/2" by 11" and you can open it up and sit it on your lap.

  $ 10.00  plus postage

Messages for the Elderly, Ill and Homebound. This is a big book of loving messages for nursing home people and homebound from Jesus and Mary — Their lives are so important — united to the Mass offering up their suffering, their lives for the souls of this earth. $10

Daily Messages From Heaven 1
From the Florida Apparition Site Author: Rita Ring. Discerned by: Fr. Edward J. Carter S.J.
$ 10.00  plus postage

Daily Messages From Heaven Volumes 2 thru 5 (Spiral bound)
From the Florida Apparition Site Author: Rita Ring. Discerned by: Fr. Edward J. Carter S.J.

$25.00 each plus postage

Daily Messages from Heaven. First book of Daily Messages. $10

Rosary Meditations for Little People and Elderly
Short Meditations for the Rosary
$ 3.00  plus postage

Color the Lives of Jesus and Mary, Books 1 thru 5
A Coloring Book with Short Meditations on the 15 mysteries of the rosary. Author: Rita Ring. Discerned by: Fr. Edward J. Carter S.J.
$ 5.00 each plus postage

Color the Lives of Jesus and Mary. Volumes 1 through 7. Coloring books and meditations for grade school children and others on the mysteries of the rosary - really good. $5 each.

  Coloring the Lives of Jesus and Mary Books 6 and 7
  Mysteries of Light
  $ 5.00 each plus postage

  Color the Lives of Jesus and Mary. Volumes 6 through 7. Coloring books and meditations for grade school children and others on the mysteries of the rosary - really good. $5 each.

 

  God's Blue Book I on CD, Disk #1
  God's Blue Book I, Disk #1 Read by author: Rita Ring. Discerned by: Fr. Edward J. Carter S.J.
  $ 10.00 plus postage

 

  Mysteries of Light Rosary Book
  Rosaries From the Hearts of Jesus and Mary - Volume I
  $ 5.00
  plus postage 

 

  Mysteries of Light Rosary Book
  Rosaries From the Hearts of Jesus and Mary - Volume II
  $ 5.00
 plus postage 

 

  Apostle's Manual
  Shepherds of Christ Overview: Very carefully discerned by Fr. Edward J. Carter S. J.
  $ 20.00  

 Apostles Manual. About the Movement - the structure of the Movement — All Ministries - from the time 3 months before Mary appeared in Clearwater and 3 months after. Rosaries of the 13ths, Fr. Carter's Newsletters. Messages from God the Father — Reaching the priests, the Church, the schools and the world. $20

 Songs From Jesus
  Given by Jesus to His Messenger Author: Rita Ring. Discerned by: Fr. Edward J. Carter S.J.
  $ 3.00  

Songs from Jesus Songbook. These loving songs were given from Jesus. So beautiful — Love Songs from Jesus of His love - helping us have pure and loving hearts. $3

 

   

Shepherds of Christ Holy Spirit Novena
  Holy Spirit Novena by: Rita Ring
  $ 1.00
  plus postage

 Holy Spirit Novena Booklet. In four languages with the Imprimatur with 18 scripture readings for two complete novenas – this very powerful Holy Spirit Novena has prayers for prayers for Protection by the Blood of Jesus, Healing, Strength and Light, To Be One with God, Father, Son and Holy Spirit, One with Jesus, To Dwell in the Hearts of Jesus and Mary, Prayer for the Holy Spirit and His Gifts, and the Word Alive in Our Hearts. All these prayers take about 10 minutes daily recited out loud. $1

 

  Shepherds of Christ Holy Spirit Novena CD
  Holy Spirit Novena Read by: Rita Ring
  $ 10.00
 plus postage


  Holy Spirit Novena CD. Prayers and scripture readings from the Holy Spirit Novena Booklet read by Rita Ring. $10

  Colorea 1 thru 5
  las vidas de Jesϊs y Marνa (recibido el Imprimαtur)
  $ 5.00 each plus postage 

 

  Para Comprender Mejor La Santa Misa
  Una Jornada Hacia el Corazσn de Jesϊs
  $ 10.00  

 

  Meditaciones del Rosario
  para Pequenos y Ancianos
  $ 10.00  

 

 

Fr. Joe Robinson

Guiding Light - Steadfast to the Son
Inspiring Homilies Covering Cycle A of the Liturgical Year
$ 10.00 plus postage

Guiding Light homily series - Steadfast to the Son - Cycle A — The sunflower is a great example of how we should be steadfastly guided by light. What a powerful thought that this exceptional plant is not stuck in one pose day in and day out, yet adaptable and magnetized to the sun. We feel the same about our Son. Our heads turns to face Christ as each day presents its challenges to find light. We join together like plants in a field and soak up the Son through the pulpit. We are a warm circle of strength using the wind of our breath to carry our priests' words, Christ's words, to new rich soil. $15

 

Guiding Light - Feed My Soul
Inspiring Homilies Covering Cycle C of the Liturgical Year
$ 10.00 plus postage

Guiding Light - Feed My Soul - Cycle C — In a world rapidly advancing and encouraging personal gain, we are faced with modern problems. There is a challenge to find time in our busy schedules for Sunday Mass or a family meal. We are able to research, shop, bank and even work without hearing one human voice. It is no wonder that we may often feel disconnected and famished at our week's end. In Fr. Joe's third book of homilies from Cycle C, we are reminded of the charity that Christ intended us to show each other. We have a calling to turn the other cheek and be the Good Samaritan to others. We are rewarded with the Father's kingdom and love when we are not worthy. We are not left alone or hungry. $15

Guiding Light - Focusing on the Word
Inspiring Homilies Covering Cycle B of the Liturgical Year
$ 10.00 plus postage

Guiding Light - Focusing on the Word - Cycle B — At times we may feel that our path to Christ is a bit "out of focus". Like the disciples in the Book of Mark, this ordinary life clouds our vision of Christ's Divinity. We may doubt the practicality or possibility of applying His teachings and example to our modern life. Cycle B's homilies are a "guiding light" to help us realize Jesus' Messianic greatness and His promise of better things to come. $15

Guiding Light - The Word Alive in Our Hearts
Inspiring Homilies covering partial year of Cycle A by Fr. Joe Robinson
$ 5.00 plus postage

Guiding Light - The Word Alive in Our Hearts. - Cycle A (partial) Homilies by the Reverend Joe Robinson given at St. Boniface Church in Cincinnati, Ohio. It is a tremendous honor Fr. Joe has allowed us to share these great gifts with you – for greater holiness and knowing more and more about God. $10

Fr. Edward J. Carter

Books written by the founder of Shepherds of Christ Ministries

Response to God's Love
...God Himself is the Ultimate Mystery
$ 10.00  plus postage

Response to God’s Love by Fr. Edward J. Carter, S.J. In this book Fr. Carter speaks of God as the ultimate mystery. We can meditate on the interior life of the Trinity. Fr. Carter tells us about our uniqueness in the Father's Plan for us, how the individual Christian, the Church and the world are in the state of becoming. Imprimatur. $10

Shepherds of Christ Spirituality Newsletters 1
Selected Writings on Spirituality—for All People Editor: Fr. Edward J. Carter S.J. Imprimatur
$ 10.00  plus postage

Shepherds of Christ - Selected Writings on Spirituality for all People as Published in Shepherds of Christ Newsletter for Priests. Contains 12 issues of the newsletter from July/August 1994 to May/June 1996. $15

Shepherds of Christ Spirituality Newsletters 2
Selected Writings on Spirituality — for All People Editor: Fr. Edward J. Carter S.J. Imprimatur
$ 12.00  plus postage

Shepherds of Christ - Volume 2: by Fr. Edward J. Carter, S.J. Contains issues 13-29 of the newsletter (September/October 1996 - Issue 5, 1999) $15

Shepherds of Christ Spirituality Newsletters 3
Selected Writings on Spirituality — for All People Editor: Fr. Edward J. Carter S.J.
$ 10.00  plus postage

Shepherds of Christ - Volume 3 by Fr. Edward J. Carter, S.J. Contains Newsletter Issues 1 through 4 of 2000 including Fr. Carter’s tremendous Overview of the Spiritual Life $10

Tell My People
Messages from Jesus and Mary Author: Fr. Edward J. Carter S.J. Imprimi Potest  
$ 10.00  plus postage

Tell My People. Messages from Jesus and Mary (As given to Fr. Edward Carter, S.J.) — One of Fr. Edward Carter, S.J.'s Synopsis of the Spiritual Life — From Jesus to Fr. Carter "On Holy Saturday, 1994, Jesus told me that on the following day, Easter, I would also begin to receive messages for others. Our Lord also told me that some of these were eventually to be published in a book—and here is that book." $10

Spirituality Handbook
Shepherds of Christ Associates Spirituality Handbook - A Way of Spiritual Life
Author: Fr. Edward J. Carter S.J. Imprimi Potest

$ 3.00  plus postage

Spirituality Handbook. Fr. Edward Carter, S.J. did 3 synopsis of the spiritual life. The Spirituality Handbook, the Priestly Newsletter 20he Tell My People book. The way of spiritual life proposed to the members of Shepherds of Christ Associates is centered in consecration to the Hearts of Jesus and Mary. All aspects of the spiritual life discussed below should be viewed as means to help members develop their lives in consecration to Christ, the Sacred Heart, and to Mary, the Immaculate Heart. $3

The Spirituality of Fatima
Fatima: The Setting, The Message, The Spirituality of Consecration
$ 5.00  plus postage

The Spirituality of Fatima by Fr. Edward J. Carter, S.J. The Fatima apparitions and messages received official Church approval in 1930. In giving her official approval to the Fatima event, the Church tells us that what took place at Fatima involving the three young visionaries is worthy of our belief. $5

 

  Shepherds of Christ Prayer Manual
  Shepherds of Christ Associates Prayers
  Author: Fr. Edward J. Carter S.J.

  $ .50
 plus postage

Shepherds of Christ Prayer Manual. The Shepherds of Christ has prayer chapters all over the world praying for the priests, the Church and the world. These prayers that Father Carter compiled in the summer of 1994 began this worldwide network of prayer. Currently the prayers are in eight languages with the Church’s Imprimatur. We have prayed daily for the priests, the Church, and the world since 1994. Associates are called to join prayer Chapters and help us circulate the newsletter centered on spreading devotion to the Sacred Heart and Immaculate Heart and helping to renew the Church through greater holiness. Please form a Prayer Chapter & order a Prayer Manual.

 

 

 

Shepherds of Christ 6:20 Prayers CD
Holy Spirit Novena, Associates Prayer Manual and the Rosary Led by: Fr. Edward J. Carter S.J.
$ 10.00  plus postage

Priestly Newsletter 2000 Issue 1
Audio CD - Read by Father Edward J. Carter
$ 10.00  plus postage

Priestly Newsletter - 2000 #1 - CD. - Christ is Our Strength - Fr. Edward Carter, S.J. read it the year he died. It is so beautiful. "This brief passage contains one of the greatest lessons of the spiritual life. As we progress along our spiritual journey, we become increasingly aware of how weak we are in our-selves, but how strong we are in Christ. To experience our weakness involves suffering. The degree and kind of suffering can vary. The suffering can include the experience of the classical dark night of the spirit as described by St. John of the Cross. One of the main purposes of the dark night is to make a person keenly aware of his or her helplessness without God." quote by Fr. Carter from the newsletter $10

Priestly Newsletter 2000 Issue 2
Audio CD - Read by Father Edward J. Carter
$ 10.00
 plus postage

Priestly Newsletter - 2000 #2 - CD. - Suffering: A Source of Life - Fr. Edward Carter, S.J. read it the year he died. Fr. Carter knew suffering that year. His voice is so powerful as he read each Newsletter from his heart and soul. "Every man has his own share in the redemption. Each one is also called to share in that suffering through which the redemption was accomplished. He is called to share in that suffering through which all human suffering has also been redeemed. In bringing about the redemption through suffering, Christ has also raised human suffering to the level of the redemption. Thus each man in his suffering can also become a sharer in the redemptive suffering of Christ..." quote by Fr. Carter from the newsletter $10

Light, Happiness, & Peace
Journeying Through Traditional Catholic Spirituality Author: Fr. John J. Pasquini
$ 10.00 plus postage

This book Light, Happiness and Peace is a journey into the spiritual life — an awakening of deeper life IN HIM. Here are some of the comments we received from bishops and cardinals about the book. Cardinal – Pontifical Council for Culture – Vatican City “I am sure that this book, Light, Happiness and Peace through a discussion on traditional Catholic Spirituality will contribute in bringing back prayer into the mainstream of life.” $10

In Imitation of Two Hearts
Prayers for Consolation, Renewal and Peace in Times of Suffering Author: Fr. John J. Pasquini
$ 10.00  plus postage

In Imitation of Two Hearts - Prayers for Consolation, Renewal and Peace in Times of Suffering Fr. John J. Pasquini leads a suffering soul to the gentle Hearts of Jesus and Mary. In these most loving Hearts - the prayers by Fr. John Pasquini - help the person suffering to know more deeply the pascal mystery of death/resurrection. President of the Pontifical Council for Health $10

Authenticity
Authenticity - Prayers and Meditations Author: Fr. John J. Pasquini
$ 10.00  plus postage

Authenticity, the Yellow Book of prayers by Fr. John Pasquini, can lead the soul into deeper intimacy with the Father, Son, and Holy Spirit, can lead to greater love of Mary which leads to the unitive life and greater holiness. The book of prayers Authenticity by Fr. John J. Pasquini is to help one grow ever deeper in the Unitive life. Apostolic Nuncio – Archbishop – Philippines “With Authenticity, much is gained in prayer, and much is accomplished through prayer. More especially if prayer is directed in behalf of the Church.” $10

Medicine of Immortality
Prayers and Meditations for Mass and Eucharistic Adoration Author: Fr. John J. Pasquini
$ 10.00  plus postage

“In Medicine of Immortality, Father John Pasquini offers his readers the richness of Catholic devotional prayer, the wisdom of the Fathers and, most of all, the fruits of his own prayer and meditation before the Blessed Sacrament. I recommend this book to all who wish to grow in their love for the Lord, who sustains the life of His Church through the precious gift of His Body and Blood.” Francis Cardinal George, O.M.I., Archbishop of Chicago $10

Ecce Fides
Pillar of Truth - Dedicated to defending Catholic beliefs through reason, Scripture, and the life of the Holy Spirit Author: Fr. John J. Pasquini
$ 10.00  plus postage

Ecce Fides is a work dedicated to defending Catholic beliefs through reason, Scripture, and the life of the Holy Spirit. "It is important that we (as people of God) return to the source of life, our faith, which is usefully exposed in this volume, and take it out to our contemporaries, evangelizing them and their cultures and inculturating the Gospel." Cardinal – Pontifical Council for Culture – Vatican City $10

 

Shepherds of Christ Spirituality Newsletters
Author: Fr. John J. Pasquini

$ 35.00  plus postage

Shepherds of Christ, a book of Spirituality Newsletters, is a compilation of the first nine newsletters from Fr. John J. Pasquini begining in August 2006. The Newsletter has been circulated to the priests and hierarchy spreading devotion to the Sacred Heart and the Immaculate Heart, promoting love for the Eucharist, greater love for the Church, the Priesthood, Mary and the Holy Spirit, the Mass, Prayer, and greater intimate relationship with God. $35

Authenticity Ocean DVD
The Authenticity Prayer Book is read with the Ocean as a backdrop.
$ 10.00  plus postage

DVD - Prayers from the Authenticity Book read by Rita Ring on the ocean — it is beautiful. 410

Nursing Home Mass DVD
A special mass by Fr. John J. Pasquini for those in nursing homes or homebound.
$ 10.00  plus postage

DVD - A beautiful Mass was done by Fr. John J. Pasquini for Nursing homes and assisted living. It was done at St. Joseph's magnificent chapel — St. Joseph's assisted living in Jupiter, Florida. It last about 33 minutes. We call it the golden Nursing Home Mass from St. Joseph's. $10

Consolation DVD
Give this DVD as a sympathy present.
$ 10.00  plus postage

Consolation by Fr. John J. Pasquini — upon the passing of a loved one. Fr. Pasquini has done a beautiful gift of his most wonderful homily given when someone dear has died. It can be given as a tremendous gift. $10

 

Divine Mercy Chaplet CD
Give this DVD as a gift.
$ 10.00  plus postage

Divine Mercy Chaplet CD. Prayed by Fr. John J. Pasquini $10

Special 27" Pilgrim Virgin of Fatima/Clearwater Statue with Glass
27" Statue with crown
$ 450.00 plus shipping

Special 18" Pilgrim Virgin of Fatima/Clearwater Statue with Glass  
$ 250.00 plus shipping

Special 15" Pilgrim Virgin of Fatima/Clearwater Statue with Glass
White gown with gold trim around mantel
$ 200.00 plus shipping

Special 12" Pilgrim Virgin of Fatima/Clearwater Statue with Glass
White gown with gold trim around mantel
$ 165.00 plus shipping

Special 18" Our Lady of Fatima/Clearwater Statue with Glass  
Blue and Pink gown with a rosary over her hand.
$ 250.00 plus shipping

Special 11" Our Lady of Fatima/Clearwater Statue with Glass
Blue and Pink gown.
$ 150.00 plus shipping

Crucifix by Felix - Hand Carved
Crucifix with incredible detail!
$ 750.00 plus shipping

Imitation of Two Hearts
Giclee Art Print on Canvas
$ 150.00 plus shipping

Lucia's Vision
Giclee Art Print on Canvas by Harold Kellner
$ 150.00 plus shipping

 
  Mary's Image
  12 x 16
  Giclee Art Print on Canvas
of Mary's image with a sliver of glass and a little bottle of Jesus and Mary water. The glass will be fixed behind the back of the picture.
  $ 200.00
plus shipping

 

 

 
 
Blue Crystal Rosary
  Rosary with the Image of Our Lady of Clearwater
  6mm - $ 30.00 plus shipping
 
8mm - $ 40.00 plus shipping

 

  Red Crystal Rosary
  Rosary with the Image of Our Lady of Clearwater
  6mm - $ 30.00 plus shipping
  8mm - $ 40.00
plus shipping

 

 

  Clear Crystal Rosary
  Rosary with the Image of Our Lady of Clearwater
  6mm - $ 30.00 plus shipping
  8mm - $ 40.00
plus shipping

 

 

 

  Mug
  Mug with the Image of Our Lady of Clearwater
  $ 15.00
plus shipping
 

 

 

 

Call Rosie
1-888-211-3041
or
1-727-725-9312

 

Statues  

OL-Guadalupe
w/glass - 28

OL-Grace
w/glass - 24

OL-Mt. Carmel
w/glass - 24

OL-Lourdes
w/glass - 24
 

IH-Mary
w/glass - 24

IH-Ivory
w/glass - 24

SH-Jesus
w/glass - 24

SH-Blessing
w/glass - 24

Sorrow M
w/glass - 24

Inf.-Prague
w/glass - 24

OL-Lourdes
w/glass - 18

OL-Mt. Carmel
w/glass - 18

I Heart
w/glass - 18

I Heart - Ivory
w/glass - 18

OL-Grace
w/glass - 18

SH-Jesus
w/glass - 18

OL-Guadalupe
w/glass - 12

 

PV-Fatima
w/glass - 27

PV-Fatima
w/glass - 18

PV-Fatima
w/glass - 15

OL-Fatima
w/glass - 18

PV-Fatima
w/glass - 12

OL-Fatima
w/glass - 11

St. Padre Pio

St. Joseph

St. Therese

St. Francis

St. Anthony

St. Claire

Limpias

St. Jude
 

Divine Mercy

Holy Family

Angel

St. Philomena

Pieta - Marble

Pieta - Color

Holy Family 12

St. Anthony - 18

St. Francis - 18

St. Joseph - 18

St. Therese - 18

St. Rita - 18

St. Clare - 12
 

St. Rita - 12

St. Padre Pio - 12

Divine Mercy - 12

St. Michael - 11

Limpias - 8

       
           
           
           
           

 


Shepherds of Christ Ministries
P. O. Box 627
China, IN  47250

 

Toll free - 1-888-211-3041
Local - 1-812-273-8405
fax - 1-812-273-3182
web: www.sofc.org
e-mail: info@sofc.org

 

 

Size

Price

Quantity   

 Holy Family

 24"

$180

 

 Limpias

 24"

$125

 

 St. Anthony

 24"

$125

 

 St. Claire

 24"

$125

 

 St. Francis

 24"

$125

 

 St. Joseph

 24"

$125

 

 St. Jude

 24"

$125

 

 St. Padre Pio

 24"

$125

 

 St. Therese

 24"

$125

 

 Divine Mercy

22"

$125

 

 Angel

22"

$100

 

 St. Philomena

20"

$100

 

 St. Philomena

16"

$65

 

 St. Joseph

18"

$65

 

 St. Francis

18"

$65

 

 St. Anthony

18"

$65

 

 St. Rita

18"

$65

 

 St. Therese

18"

$65

 

 Pieta - Color

15"

$125

 

 Pieta - Marble

15"

$125

 

 Holy Family

12"

$75

 

 St. Padre Pio - standing

12"

$100

 

 St. Padre Pio - sitting

9"

$100

 

 St. Michael

11"

$40

 

 St. Rita

12"

$40

 

 Divine Mercy

12"

$50

 

 St. Claire

12"

$40

 

 Pieta - Color

8"

$75

 

 Pieta - Marble

8"

$75

 

 Limpias

8"

$25

 

 Our Lady of Guadalupe w/glass

28"

$500

 

 Our Lady of Mt. Carmel w/glass

24"

$500

 

 Immaculate Heart of Mary w/glass

 24"

$500

 

 Immaculate Heart - Ivory w/glass

 24"

$500

 

 Infant of Prague w/glass

 24"

$500

 

 Our Lady of Grace w/glass

 24"

$500

 

 Our Lady of Lourdes w/glass  

 24"

$500

 

 Sacred Heart of Jesus w/glass

 24"

$500

 

 Sacred Heart -Blessing w/glass

 24"

$500

 

 Sorrowful Mother w/glass

 24"

$500

 

 Immaculate Heart of Mary w/glass

18"

$300

 

 Immaculate Heart - Ivory w/glass

18"

$300

 

 Sacred Heart of Jesus w/glass

18"

$300

 

 Our Lady of Lourdes w/glass  

18"

$300

 

 Our Lady of Grace w/glass

18"

$300

 

 Our Lady of Mt. Carmel w/glass

18"

$300

 

 Our Lady of Guadalupe w/glass

12"

$200

 

 Fatima w/glass

11"

$150

 

 Fatima w/glass

 18"

$250

 

 Pilgrim Virgin w/glass

 12"

$160

 

 Pilgrim Virgin w/glass

15"

$200

 

 Pilgrim Virgin w/glass

18"

$250

 

 Pilgrim Virgin w/glass

27"

$450

 


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Call Rosie
1-888-211-3041
or
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Immaculate Heart and Sacred Heart Pictures Available

with & without frames - different sizes available

 


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All scripture quotes are from the New Jerusalem Bible, July 1990, published by Doubleday.
Revised: January 1, 2011

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