KAP

07/07/2025

THE DAILY BREAD
(Mt.9:32-38)

DO WE, CATHOLICS, HAVE THE SAME COMPASSION OF JESUS AND COMMUNICATE IT TO OTHERS? The goodness of Jesus toward the poor disturbed the Pharisees. They have recourse to malice to neutralize the discomfort caused by Jesus. Are there many good attitudes in the people who disturb us? How do we interpret them: with pleasant admiration as the crowds or with malice as the Pharisees?

NEW INTERNATIONAL VERSION (NIV)

32 As they were going out, a demoniac who could not speak was brought to him,

33and when the demon was driven out the mute person spoke. The crowds were amazed and said, “Nothing like this has ever been seen in Israel.”

34 But the Pharisees said, “He drives out demons by the prince of demons.”

35 Jesus went around to all the towns and villages, teaching in their synagogues, proclaiming the gospel of the kingdom, and curing every disease and illness.

36 At the sight of the crowds, his heart was moved with pity for them because they were troubled and abandoned, like sheep without a shepherd.

37 Then he said to his disciples, “The harvest is abundant but the laborers are few;

38so ask the master of the harvest to send out laborers for his harvest.”

REFLECTION

Today’s Gospel presents two facts:
1. The cure of a possessed mute person; and
2. A summary of the activity of Jesus.

These two episodes end the narrative part of chapters 8 and 9 of the Gospel of Matthew, in which the Evangelist seeks to indicate how Jesus put into practice the teachings given in the Sermon on the Mount (Mt 5 and 7).

In chapter 10, the meditation which begins in the Gospel of tomorrow, we see the second great discourse of Jesus: The Discourse of the Mission (Mt 10:1-42).

THE CURE OF A MUTE PERSON (v32-33a)

In just one verse Matthew describes the arrival of the possessed person before Jesus, the expulsion of the demon and the attitude of Jesus. The illnesses were many and social security non-existent. The illnesses were not only deficiencies of the body: deafness, blindness, paralysis, leprosy and so many other sicknesses. In fact, these illnesses were nothing else than a manifestation of a much deeper and vast evil which undermined the health of people, and that is the total abandonment and the depressing and inhumane state in which they were obliged to live. The activity and the cures of Jesus were directed not only against physical sickness, but also and above all against this greater evil of material and spiritual abandonment, in which people were obliged to live the few years of life. Then, in addition to the economic exploitation which stole half of the family stipend, the official religion of that time, instead of helping people to find strength in God, to resist and have hope, taught that sickness was a punishment from God for sin. This increased in them the sentiment of exclusion and condemnation. Jesus did quite the contrary. The acceptance of Jesus, full of tenderness, and the cure of the sick, form part of the effort to knit together human relationships among people and to re-establish community and fraternal living in the villages of Galilee, His land.

THE TWOFOLD INTERPRETATION OF THE CURE OF THE MUTE MAN (v33b-34)

Before the cure of the possessed mute man, the reaction of the people is one of admiration and of gratitude: “Nothing like this has ever been seen in Israel!” The reaction of the Pharisee is one of mistrust and malice: “It is through the prince of devils that He drives out devils!” They were not able to deny the facts which cause admiration in the people, the only way which the Pharisees find to neutralize the influence of Jesus before the people is to attribute the expulsion to the power of the evil one. Mark presents an extensive argument of Jesus to demonstrate the lack of coherence and the malice of the interpretation given by the Pharisees (Mk 3:22-27). Matthew does not present any response by Jesus to the interpretation of the Pharisees, because when malice is evident, truth shines by itself.

TIRELESS, JESUS GOES THROUGH THE VILLAGES (v35)

The description of the tireless activity of Jesus is beautiful in which emerges the double concern to which we referred: the acceptance full of tenderness and the cure of the sick: “Jesus went through all the towns, teaching in their synagogues, preaching the Gospel of the Kingdom and curing all kinds of diseases and all kinds of illness.” In the previous chapters, Matthew had already referred several times to this itinerant activity of Jesus in the villages and towns of Galilee (Mt 4:23-24; 8:16).

THE COMPASSION OF JESUS (v36)

“Seeing the crowds He felt sorry for them because they were harassed and dejected, like sheep without a shepherd.” Those who should be shepherds were not shepherds; they did not take care of the flock. Jesus tries to be the shepherd (Jn 10:11-14). In this, Matthew sees the realization of the prophecy of the Servant of Yahweh, who took upon Himself our sickness, and bore our infirmities” (Mt 8:17 and Isa 53:4). As it was for Jesus, the great concern of the Servant was “to find a word of comfort for those who were discouraged.” (Isa 50:4). Jesus shows the same compassion toward the abandoned crowd on the occasion of the multiplication of the loaves: they are like sheep without a shepherd (Mt 15:32). The Gospel of Matthew has a constant concern in revealing to the converted Jews of the communities of Galilee and of Syria that Jesus is the Messiah announced by the prophets. For this reason, frequently, he shows that in Jesus’ activity the prophecies are fulfilled (cf. Mt 1:23; 2:5,15,17, 23; 3:3; 4:14-16, etc.).

THE HARVEST IS RICH, BUT THE LABORERS ARE FEW (v37-38)

Jesus transmits to the disciples the concern and the compassion which are within Him, and in paraphrase: “The harvest is rich, but the laborers are few! Therefore, pray to the Lord of the harvest to send out laborers for His harvest!”

MAY GOD BLESS YOU ALWAYS, AMEN.
@ 𝑭𝒐𝒍𝒍𝒐𝒘𝒆𝒓𝒔.

28/11/2024

Roman Catholicism is the largest Christian denomination globally, with over 1 billion adherents. Key aspects:

*Core Beliefs*

1. *Papal authority*: The Pope is the spiritual leader.
2. *Sacraments*: Seven sacraments, including Baptism, Confirmation, Eucharist, Penance, Anointing of the Sick, Holy Orders, and Matrimony.
3. *Trinity*: One God in three persons (Father, Son, Holy Spirit).
4. *Scripture*: Bible (Old and New Testaments) and Tradition.

*Practices*

1. *Mass*: Central worship service, including Eucharist (Communion).
2. *Prayer*: Rosary, novenas, and devotions.
3. *Sacred images*: Veneration of saints and icons.
4. *Confession*: Sacrament of Penance.

*Hierarchy*

1. *Pope*: Bishop of Rome and spiritual leader.
2. *Cardinals*: Senior bishops advising the Pope.
3. *Archbishops*: Leading bishops in regional provinces.
4. *Bishops*: Spiritual leaders of local dioceses.
5. *Priests*: Ordained ministers.

*Traditions*

1. *Lent*: 40-day fasting and reflection period.
2. *Advent*: Four-week preparation for Christmas.
3. *Easter*: Celebration of Jesus' resurrection.
4. *Saints' feast days*: Honoring patron saints.

*Organizations*

1. *Vatican*: Central government of the Catholic Church.
2. *Catholic charities*: Humanitarian organizations (e.g., Caritas).
3. *Catholic schools*: Educational institutions.

*Notable Figures*

1. *Jesus Christ*: Central figure of Christianity.
2. *Saint Peter*: First Pope.
3. *Saint Paul*: Apostle and missionary.
4. *Saint Augustine*: Influential theologian.
5. *Mother Teresa*: Nobel Peace Prize winner and saint.

Would you like information on specific aspects, historical events, or theological concepts?

theweb

27/11/2024

This is a repost from © Rev. Fr. Peter Uche Onuoha

A Canonical and Theological Critique of the Religious Sister Carrying the Blessed Sacrament During Corpus Christi Processions (This is a liturgical abberation)

An Exordium

The act of carrying the Blessed Sacrament in a Corpus Christi procession is a highly sacred and significant action in the life of the Church. It is reserved for those who have received Holy Orders because of its profound theological and liturgical meaning. The proposition that a religious sister can carry the Blessed Sacrament during such a procession—even with episcopal permission—requires a deeper examination of Canon Law, Sacred Scripture, Sacred Tradition, the Magisterium, and authoritative interpretations from the Church Fathers and canonical scholars.

1. Canonical Foundations

a) Canon 943

Canon 943 of the Code of Canon Law states:

"The minister of the exposition of the Blessed Sacrament and of the Eucharistic blessing is a priest or deacon. In special circumstances, the minister of the exposition and deposition alone, but without the blessing, is an acolyte, an extraordinary minister of holy communion, or another person deputed by the local Ordinary, in accordance with the regulations of the diocesan Bishop."

The phrase "exposition and deposition alone" refers strictly to the limited functions of exposing and reposing the Blessed Sacrament in cases where priests or deacons are unavailable. This is explicitly permitted only under special circumstances and does not extend to carrying the Blessed Sacrament in a solemn procession, especially one as central and liturgical as the Corpus Christi procession.

b) Proper Ministerial Roles

Canon 897 emphasizes the centrality of the Eucharist in the Church, stating that it is the "source and summit of the Christian life." Only ordained ministers—bishops, priests, and deacons—are sacramentally configured to Christ in a way that allows them to represent Him in His priestly and sacrificial role. Carrying the Blessed Sacrament in procession is an act tied to the ordained ministry and cannot be delegated to non-ordained persons, including religious sisters.

2. Theological and Liturgical Principles

a) The Ontological Role of the Ordained

The carrying of the Blessed Sacrament is not a mere functional action but a deeply sacramental one. The priest, by virtue of his ordination, acts in persona Christi capitis (in the person of Christ the Head). This sacramental identity uniquely equips him to carry the Eucharist, which is the Real Presence of Christ, in a manner that visibly demonstrates Christ's kingship and priesthood to the faithful.

Religious sisters, despite their holy vocation, do not share in the sacramental priesthood but belong to the laity in terms of canonical classification (Canon 207 §1). The theological distinction between the ministerial and common priesthood underscores that roles tied to the Eucharistic presence in public worship are reserved for those configured to Christ through Holy Orders.

b) Tradition and the Corpus Christi Procession

The Corpus Christi procession is a solemn act of public worship in which Christ, present in the Eucharist, is carried in a manner that manifests His sovereignty over all creation. From its institution by Pope Urban IV in 1264 through the Bull Transiturus de Hoc Mundo, the tradition has emphasized the unique role of priests and bishops in leading this procession. Documents such as Inaestimabile Donum (Sacred Congregation for the Sacraments and Divine Worship, 1980) reaffirm this by highlighting the importance of liturgical norms that safeguard the sacredness of Eucharistic worship.

No provision in the Church's tradition or Magisterium permits religious sisters to carry the Blessed Sacrament during such processions, as this would blur the clear theological distinction between ordained and non-ordained roles in the Church’s liturgical life.

3. Sacred Scripture and the Early Church Fathers

a) Sacred Scripture

In the Old Testament, the Ark of the Covenant, a foreshadowing of the Eucharist, was carried exclusively by the Levites, who were consecrated for this sacred task (cf. Numbers 1:50-51; 1 Chronicles 15:2). This prefigures the New Testament reality where the Eucharist, the true presence of Christ, is handled with the utmost reverence and entrusted to those consecrated through ordination.

St. Paul in 1 Corinthians 4:1 states:

"This is how one should regard us, as servants of Christ and stewards of the mysteries of God."

The "stewards of the mysteries of God" are the ordained ministers, who alone are entrusted with the administration of the sacraments.

b) Church Fathers

The Early Church Fathers, including St. Ignatius of Antioch and St. Augustine, emphasized the sacred role of the ordained in Eucharistic worship. St. Cyprian of Carthage wrote:

"The priest alone has the power to consecrate, touch, and distribute the Body of the Lord because he acts in the person of Christ."

This underscores the exclusivity of ordained ministers in handling the Eucharist in liturgical and public worship contexts.

4. Canonical Scholars on Canon 943

Renowned canonist Edward Peters clarifies that Canon 943 does not authorize extraordinary ministers of Holy Communion or other deputed persons to perform Eucharistic actions reserved for the ordained. Their role is strictly limited to extraordinary circumstances, such as taking Communion to the sick. Carrying the Blessed Sacrament in a solemn procession is an act that signifies Christ's priestly and kingly office and must be reserved for bishops, priests, and deacons.

5. Mystical and Magisterial Insights

a) Mystical Writings

Mystical saints like St. Teresa of Ávila and St. Catherine of Siena repeatedly affirmed the sacredness of the Eucharist and the distinct role of priests in Eucharistic worship. In her visions, St. Catherine saw Christ emphasizing the priesthood's unique dignity, which no one else shares.

b) Magisterial Documents

The Redemptionis Sacramentum (2004) explicitly states:

"Certain specific roles, especially those in the context of the liturgical assembly, are exclusively reserved to priests or deacons."

Carrying the Blessed Sacrament in procession is one such role, deeply tied to the sacramental priesthood.

6. The Problem of Permission

While a bishop may deputize a religious sister as an extraordinary minister of Holy Communion, such deputation cannot extend to acts that are intrinsically tied to the ordained ministry, such as carrying the Blessed Sacrament in procession. Canon 838 §1 emphasizes that bishops are bound by the universal liturgical norms of the Church and cannot authorize actions that violate these norms.

The Canonical, Theological, and Liturgical Errors of a Religious Sister Carrying the Blessed Sacrament During a Corpus Christi Procession

The act of a religious sister carrying the Blessed Sacrament during the Corpus Christi procession, especially without the stole signifying priestly authority, raises profound theological, canonical, liturgical, and pastoral concerns. This write-up presents ten key reasons why this act is a serious error, constitutes a desecration of the Eucharist, and demands urgent reparation.

I. Canonical Errors

1. Violation of Canon 943

Canon 943 clearly states that only priests and deacons, by virtue of their ordination, are the ordinary ministers of the exposition and blessing of the Blessed Sacrament. Extraordinary ministers of Holy Communion, including religious sisters, may only expose and repose the Blessed Sacrament in exceptional circumstances and without imparting a blessing. Carrying the Blessed Sacrament in a procession goes beyond the limited functions of extraordinary ministers and usurps the ordained minister's role.

2. Improper Delegation

Canon 230 §3 specifies that laypersons, including religious sisters, may exercise certain liturgical functions only when properly deputed by the local ordinary and within strict limits. The public carrying of the Blessed Sacrament in a solemn procession is not a function that can be delegated to non-ordained persons.

3. Disregard for Liturgical Norms

The Instruction Redemptionis Sacramentum (2004) emphasizes that the handling of the Eucharist, especially in solemn rites, is reserved for those in holy orders. Paragraph 133 specifically restricts Eucharistic processions to ordained ministers.

4. Usurpation of Ministerial Roles

Canon 907 prohibits laypersons from assuming functions that are proper to the priest or deacon during liturgical celebrations. By carrying the Blessed Sacrament in a public procession, the sister assumes a role reserved for the ordained, creating confusion about the nature of ministerial roles in the Church.

5. Lack of Symbolic Authority (Stole)

The stole is a liturgical vestment signifying the authority of the ordained priest or deacon to handle sacred objects and perform sacramental functions. A religious sister, not being ordained, lacks the theological and canonical authority symbolized by the stole. Carrying the Blessed Sacrament without it is a grave liturgical error and undermines the sacramental structure of the Church.

II. Theological Errors

6. Confusion of Ministerial Identity

The act blurs the distinction between the ordained priesthood and the common priesthood of the faithful. The Second Vatican Council (Lumen Gentium, no. 10) teaches that these two forms of priesthood differ in essence, not just degree. Publicly carrying the Eucharist is a liturgical act tied to the ordained ministry, not the common priesthood.

7. Violation of Sacramental Theology

The Eucharist, as the source and summit of Christian life (Sacrosanctum Concilium, no. 10), is inextricably linked to the ordained priesthood, which alone can consecrate, handle, and bless the sacrament in public worship. A religious sister carrying the Eucharist undermines the sacramental order established by Christ.

8. Undermining the Role of Christ the High Priest

The priest acts in persona Christi capitis (in the person of Christ the Head) when handling the Eucharist. By allowing a religious sister to carry the Blessed Sacrament, the act symbolically displaces Christ's priestly role as represented in the ordained minister.

III. Liturgical and Pastoral Errors

9. Disruption of Liturgical Tradition

The liturgical tradition of the Church, rooted in apostolic practice, reserves the handling of the Eucharist in solemn rites to ordained ministers. This ensures reverence and doctrinal clarity, avoiding any perception of desacralization.

10. Scandal to the Faithful

The act can lead to confusion and scandal among the faithful, who may mistakenly believe that religious sisters or laypersons have the same sacramental authority as ordained ministers. This undermines catechesis on the priesthood and the Eucharist.

Sacred Scripture and Tradition

Scriptural Basis

In the Old Testament, the Ark of the Covenant, a prefiguration of the Eucharist, was carried only by consecrated Levites (1 Chronicles 15:2). In the New Testament, only the Apostles, ordained by Christ, were entrusted with the Eucharist (Luke 22:19).

Church Fathers

St. Ignatius of Antioch emphasizes the unique role of bishops and priests in the Eucharist, warning against undermining this sacred order: "Let no one do anything that pertains to the Church without the bishop" (Letter to the Smyrnaeans, no. 8).

Magisterial Teachings

The Council of Trent declares the Eucharist inseparably linked to the priesthood. The Catechism of the Catholic Church (no. 1548) affirms that the priesthood alone is conferred the authority to act in persona Christi.

Conclusion and Call to Reparation

The act of a religious sister carrying the Blessed Sacrament during a Corpus Christi procession constitutes a grave liturgical and theological error. It undermines the sacramental order, creates confusion among the faithful, and disregards canonical norms. Urgent reparation, such as an act of Eucharistic adoration and catechesis on the Eucharist's sanctity, is necessary to atone for this act and restore proper reverence.

The Church must remain vigilant in safeguarding the sacredness of the Eucharist, ensuring that it is handled only by those entrusted with this divine responsibility through ordination. Let all members of the Church, clergy and laity alike, work to preserve the integrity of our liturgical traditions, always honoring Christ present in the Blessed Sacrament with the utmost reverence.

The act of a religious sister carrying the Blessed Sacrament during a Corpus Christi procession constitutes a grave liturgical aberration. It undermines the theological, canonical, and liturgical principles that reserve Eucharistic worship to the ordained. The Church, in her wisdom, has consistently upheld the distinction between the ordained priesthood and the laity, safeguarding the sanctity of the Eucharist and the roles associated with it.

To preserve the integrity of Eucharistic worship and remain faithful to Sacred Scripture, Sacred Tradition, and the Magisterium, such practices must be unequivocally rejected. Let us renew our commitment to authentic liturgical worship, recognizing and respecting the unique dignity of the ordained ministry in the Church’s life.

Shalom Haverim!

10/10/2024

From St. Peter’s Square, the Holy Father’s General Audience

03/09/2024

A Protestant Pastor vouching the Holy Eucharist!

This is a bit unexpected. A video is being shared around on social media (watch it at the bottom of this article) of Pentecostal preacher and supposed faith-healer Benny Hinn telling a Pentecostal audience that Catholics experience more miracles than Pentecostals. Amazingly, he credits this to the C...

09/08/2024

THE DAILY BREAD
(Jn 6:41-51)

19th Sunday of Ordinary Time Year B " IAm the Bread Which Comes Down From Heaven"

BACKGROUND OF THE GOSPEL
1. Its a continuation of our Gospel last Sunday. Its called the Bread of Life Discourse

2. We heard the reaction of the crowds after Jesus told them that, " I am the Bread which comes from Heaven

3. They murmured because they cant accept what Jesus was telling to them

4. They said, " We knew His Parents well.. how can He say that He has come from Heaven

5. But Jesus told them, " that the Only One can Reveal Who is God is the One who came from God. And He is the Revealer of the Father to all of us

6. He added, " that He was sent into the World by His Father NOT to Condemn the World but to Save it because He Loves us so much

7. Jesus' Teaching was not accepted by the crowds because of their FAMILIARITY that Leads to their CLOSED MINDEDNESS or REFUSAL TO ACCEPT and BELIEVE

8. Moreover, they cant Accept the Teachings of Jesus that He is the Bread of Life. The Bread is His Flesh that gives Life to the World

GOSPEL
☆ I Am The Bread Which Comes From Heaven ☆

CHALLENGE
1. JESUS IS INVITING US TO PARTAKE HIS BREAD THAT GIVES LIFE - this Invitation of Jesus can be received in the Celebration of the Holy Eucharist. That during the Consecration, thru the Power of the Holy Spirit, the Ordinary Bread and Wine become truly His Own BODY and BLOOD. We received Jesus' Body and Blood during the Holy Communion that Draws us to Spiritual Nourishment and Gives us Strength. The Eucharist, SUSTAINS and GIVES us ETERNAL LIFE

2. EUCHARISTIC CELEBRATION UNITES US WITH JESUS - that is, we become like Him and For Him. As we Attend and Celebrate the Eucharistic Celebration, it helps us to be LIKE JESUS for others, ACTING and SPEAKING LIKE Jesus to our brethren and We become an Instrument of Jesus' Presence to others and to be the Source of Strength and Nourishment to our Brothers and Sisters who are in Need. We become an, "ALTER CHRISTUS" sa Buhay ng kapwa tao po natin

3. ALWAYS BE OPEN AND LISTEN TO THE WORDS OF JESUS - we must not allow our Closed Mindedness or Biases to control us in order NOT to see clearly and accept the Real Message of Jesus for us. Minsan, medyo mahirap tanggapin at unawain ang mensahe nya pero as the time goes by, we realized na napakaganda pala ang mensahe ng Dios para sa atin. Just BELIEVE AND TRUST JESUS dahil hindi nya kaya na tayo ay kanyang pababayaan at ilalaglag. He will do everything for our Own Good. Dahil, Mahal na Mahal nya po tayo. As what Fr. Joe-an Paez told me, " Everything that Happened to me ( us) is a GRACE FROM GOD". Lets just be Open and Accept His Words and Will..

Happy Sunday to ..
Cheers..
Mahal na Mahal po Tayo ng Dios..
Mahal ko rin po kayo..
Godbless us ALL!

17/01/2024

Who are they?

08/01/2024

He was the greatest man whoever walked on earth. His name is Jesus, ang he is my God.

Amen!

07/01/2024

TAKING UP OF THE CROSS IN MARRIAGE

According to Croatian tradition, when a couple gets married, the priest doesn’t tell them that they have found the perfect person. On the contrary! Instead, he says to them: "You have found your cross. It is a cross to love, to carry it with you, a cross that is not to throw away but to treasure."

In Herzegovina, the Cross represents the greatest love and the crucifix is the treasure of the house.

When the bride and groom enter the church on their wedding day, they carry a crucifix with them. The priest blesses the crucifix. When the time comes to exchange their vows, the bride puts her right hand on the crucifix and the groom puts his hand on hers, so that both hands are joined together on the crucifix.

The priest covers their hands with his stole as they exchange their vows, according to the rite of the Church, to be faithful to each other, in joy and in sorrow, in sickness and in health, till death do them part.

Then, instead of kissing each other, the bride and groom kiss the crucifix. Those who witness the ceremony understand from it that if one of them leaves the other, he or she leaves Christ on the Cross.

After the ceremony, the newlyweds bring the crucifix to their home and put it in a place of honor. It will forever be the point of reference and the place of family prayer. In times of difficulty, the family do not go to the lawyer or the psychiatrist, but kneel down together before the crucifix in search of help from Jesus Christ. They kneel down and maybe even cry and open their hearts asking the Lord and each other for forgiveness. They go to sleep with peace in their hearts because they have received forgiveness from the only one who has the power to save.

Husband and wife will teach their children to kiss the crucifix every day and not to go to sleep like pagans, without first giving thanks to Jesus. They know that Jesus is holding them in His arms and there is nothing to fear.

Source: Bro. Toby Kenobe