Each day at noon and 6:00 p.m., the church bells at St. Stephen Church ring to remind us of the Angelus. The Angelus is a recollection of the salvific event in which the Word became flesh in the womb of the Virgin Mary, through the power of the Holy Spirit in accordance with the salvific plan of the Father.

The recitation of the Angelus is deeply rooted in the piety of the Christian faithful, and strengthened by the example of the Roman Pontiffs. In some places changed social conditions hinder its recitation, but in many other parts every effort should be made to maintain and promote this pious custom and at least the recitation of three Hail Marys. The Angelus “over the centuries has conserved its value and freshness with its simple structure, biblical character [...] quasi liturgical rhythm by which the various time of the day are sanctified, and by its openness to the Paschal Mystery.”

The Angelus

V. The Angel of the Lord declared unto Mary.

R. And she conceived of the Holy Spirit.

Hail Mary, full of grace, the Lord is with you. Blessed are you among women, and blessed is the fruit of your womb, Jesus.

Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen.

V. Behold the handmaid of the Lord.

R. Be it done unto me according to thy word.

Hail Mary...

V. And the Word was made Flesh.

R. And dwelt among us.

Hail Mary..

V. Pray for us, O holy Mother of God.

R. That we may be made worthy of the promises of Christ.

Let us pray:

Pour forth, we beseech Thee, O Lord, Thy grace into our hearts, that we, to whom the Incarnation of Christ Thy Son was made known by the message of an angel, may by His Passion and Cross be brought to the glory of His Resurrection. Through the same Christ Our Lord. Amen.

The Advent wreath is a set of four candles which are lit each Sunday of the Advent Season. Three of the candles are violet-colored, and one is rose-colored. The violet candles symbolize faithful expectation, and the rose candle symbolizes joy and hope. These colors mirror the colors of the priest’s vestments used during the Sundays of Advent. In earlier times, the season of Advent had stronger penitential and ascetic aspects, and a relaxation of disciplines was offered on the third Sunday of Advent, called Gaudete Sunday, from the Latin for "rejoice", the first words of the Introit. This turn is reflected in the shift from violet to rose. One violet candle is lit on the first evening of Advent (a Sunday). On successive Sundays, the second violet candle is added, then the rose candle on Gaudete Sunday, and finally, the third violet candle. So enough about the colors, what about the flame? The flame signifies Christ, the “Light of the World.”

The Legion of Mary is an association of Catholic laity that was founded in Dublin, Ireland in 1921, and today numbers in excess of 10 million members worldwide.  It is the largest apostolic organization of lay people in the Catholic Church. Active members serve God under the banner of Mary by practicing the Spiritual Works of Mercy.  In weeks to come, we will have another presentation by members of the Legion in our parish, as we are hoping they become the driving force behind a parish census and Catholic outreach.

Good Shepherd Parish is very grateful for the faculty and students of St. Stephen’s School who collected a large amount of canned good during their recent food drive.  That food will be very useful in providing for the needs of the poorest members of our parish during the Thanksgiving and Christmas holidays.

Some months before I went to seminary, I was having dinner with some friends and talking about the Catholic faith. One friends was a Catholic who attended daily Mass and the other was a self-acknowledged agnostic. During the course of our conversation, the agnostic asked me: “what would it do to your faith if it could be proved that Jesus was conceived and born in the normal way? What if the Immaculate Conception never happened?” I told him that he was confusing the Incarnation with the Immaculate Conception, and that the Immaculate Conception was the belief that MARY was conceived in HER mother’s womb without the stain of original sin. My friend, the Catholic, jumped in: “you don’t know what you’re talking about; the Immaculate Conception is the conception of Jesus!” So I asked him if he wanted to bet. He pulled out a hundred dollar bill, and put it down on the table. And I went to my office and pulled out my Webster’s Ninth Collegiate Dictionary, and opened it to “Immaculate Conception: “the conception of the Virgin Mary in which as decreed in Roman Catholic dogma her soul was preserved free from original sin by divine grace.” So I won the bet.

This doctrine was revealed through the Scriptures (“full of grace”), and the long Tradition of the Church. But it was finally declared as dogma on December 8, 1854. Why that date? Because it’s exactly nine months before the celebration of the Birth of Mary on September 8, a feast that has been celebrated since the 7th century. But the doctrine is quite logical. How could the flesh of the Son of God be formed through the flesh of one who was a slave to sin? So Jesus redeemed his mother’s soul before her birth. In other words, He applied His death on the cross to the Blessed Mother before it happened in time. How did He do that? As one theologian stated: “Potuit, decuit, ergo fecit, or, in English: “God could, it was appropriate, therefore, He did it.” O Mary, conceived without sin, pray for us!

Poinsettias in the Sanctuary during Christmas can be purchased in the name of a deceased love one. The cost will be $25.00 per plant, and names will be recorded in the bulletin and on the parish website: www.goodshepherdparishNOLA.com. Please use the forms in the back of church.

A Statement from Most Rev. Gregory Aymond, Archbishop of New Orleans

At the most recent meeting of the United States Conference for Catholic Bishops, Bishop Roger Morin gave a report on the Catholic Campaign for Human Development and addressed the concerns of some people regarding the use of funds to support effectively the mission of the church. The grants are carefully reviewed. No group who opposes Catholic teachings is eligible for funds. If a group violates the conditions of the grant, funding is immediately terminated. Careful attention has been given to this matter.

The teachings of the Church on Indulgences

Many of us have a poor understanding of some of the Church’s teachings on sin, forgiveness and punishment for sins. We know that we sin. And we know that we can be forgiven if we confess our serious sins (which we are obligated to do as Catholics once a year). But sometimes we don’t remember that we will have to suffer some temporal punishment in Purgatory for sins that we have committed – even if we have confessed them. But there is a remedy for that, and it’s a powerful one. Jesus gave the Church the power, through St. Peter and his successors, to take away that temporal punishment. The Catholic doctrine of the Communion of Saints teaches that this work of cleansing or sanctification does not have to be done entirely by the person directly concerned, since all Christians, living and dead, are united as a single body that has Christ as head. The holiness of one profits others, well beyond the harm that the sin of one could cause others. Thus through the communion of saints, recourse not only to the merits of the saints in heaven but above all to those of Christ Himself lets the contrite sinner be more efficaciously purified of the punishments for sin.

Jesus told the Apostle Peter that “whatever you bind on earth shall be bound in heaven; and whatever you loose on earth shall be loosed in heaven.” (Mt 16:19). When the Church takes away temporal punishment, it is called an “indulgence,” which can be a partial or full (“plenary”) remission of the temporal punishment of purgatory.

In view of the Church's interpretation of the power of binding or loosing, the Church considers that it may administer to those under its jurisdiction the benefits of the merits of Christ and the Communion of Saints in consideration of prayer or other pious works undertaken by the faithful.

There is a common misconception that indulgences forgive sins; however, they only relieve the punishment due because of the sins. A person is still required to have their sins absolved by a priest to receive salvation.

Further, since those who have died are also members of the Communion of Saints, the living can help those whose purification from their sins is not yet completed not only by prayer but also by obtaining indulgences for them. Since the Church on earth has no jurisdiction over the dead, indulgences can be gained for them only per modum suffragii, i.e. by an act of intercession.

Besides special indulgences, which the Holy Father extends from time-to-time, one can always gain a plenary indulgence by some common devotions, including Adoration of Jesus in the Eucharist for at least half an hour, the pious exercise of the Stations of the Cross and recitation of the Rosary in a church. And there are conditions: We have to make a good sacramental Confession. We have to receive the Eucharistic. We have to pray for the intentions of the Holy Father. And we have to be completely unattached to any form of sin. If you had the chance to remit all of the pains of Purgatory, wouldn’t you want to take it? I know I will! I just need to get a priest to hear MY confession!

“After all the people had been baptized and Jesus also had been baptized and was praying, heaven was opened and the Holy Spirit descended upon him in bodily form like a dove. And a voice came from heaven, ‘You are my beloved Son; with you I am well pleased.’” (Lk. 3:21-22)

Last week we celebrated “Epiphany Sunday” – the visit of the magi to the infant Jesus. But the Church Father’s saw much more in the “epiphany.” The Greek word for Epiphany (ἐπιφάνεια) mean “appearance” or “manifestation.” The point is that the identity of Jesus was “made known” on certain occasions. One of the earliest “manifestations” of Jesus as the King of Kings occurred when He was given homage by the magi, who recognized His glory. But there were other “epiphanies.” Obviously, the Blessed Virgin Mary and St. Joseph were given an “epiphany” when Jesus was born. The shepherds in the field were given an epiphany when the angel led them to the baby Jesus. But the Church Fathers who wrote in the earliest centuries of Christianity focus on three distinct “epiphanies”: the Visit of the Magi, the Wedding Feast at Cana, and the Baptism of Our Lord. In each of these, Christ was manifested to those present.

In many ways, the Baptism of Our Lord is the most dramatic of the epiphanies. Although the presence of “wise men” in the small town of Bethlehem visiting a baby might have been unusual, the sight of “heavens opened,” the “Holy Spirit descending in bodily form as a dove,” and a voice from Heaven saying ‘You are my beloved Son, with you I am well pleased’” sends a clear message!

An interesting part of the “epiphany” is the words spoken by the “voice from Heaven.” The words come at the beginning of Christ’s ministry. Why is the Father so “well pleased”? Jesus hadn’t “done” anything, yet. The point is that the Father loves Jesus, and that is why He is well pleased. And the moment is a reminder to us. God doesn’t love us because of what we “do.” God loves us. Period. We respond to that love by living lives consistent with the Gospel because that is how we can live the happiest, and God wants our happiness. But the love of God is stronger than anything we “do.” And that’s especially important for understanding God’s love for us even in the face of our own sins. God loves us, despite our sins. Our own Baptism incorporates us into the life of Christ, and our availing ourselves of the Sacrament of Confession restores us when we fall away from Christ and others.

But even in the midst of our sins, God is faithful and loving. We are God’s beloved sons and daughters. We are loved by God. In us He is well pleased.

Rev. Msgr. Christopher H. Nalty

Why Does the Priest “have his back to us”?

Those of us who grew up in a totally post-Vatican II environment are accustomed to hearing about the Pre-Vatican II Mass as the one where “the priest had his back to the people.” That’s a true description, but it’s not entirely accurate. The priest only had his “back to the people” in the same sense that the person on the front row of the church “has his back” to the person in the second row of the church, and the person in the second row “has his back” to person in the third row, and so on. In the pre-Vatican II Mass, everyone is facing in the same direction. Everyone in the church is facing east.

Have you ever noticed that the churches in our parish – St. Henry, Our Lady of Good Counsel and St. Stephen – are located on the downtown side of the street? For each of these churches, you enter and walk “downtown” as you walk toward the altar. This is no coincidence.  Walking downtown is walking toward the east. Each of these churches is built in an “east-west” orientation.  That word, “orientation,” comes from our word for “east.” That’s why we call the part of the world to the east of us the “Orient.” In the old rite of the Mass, the priest faced “ad orientem,” meaning “toward the East.”

In the Early Church the bodily posture of priest and people at the “Eucharist” was a symbol of Christian hope. Jesus Christ was identified with the dawn and the rising sun. His “dawn” (rising from the dead and then coming in glory) marks the consummation of all things and the restoration of Paradise. In the Bible, even Eden lies in “the east.” And in the Mass, not only the celebrant but the whole assembly, united in the one body of Christ, looked to the risen Lord who shall come in glory to restore all things. The Eucharistic feast is in anticipation of the messianic banquet at the end of time.

And in the pre-Vatican II Mass, celebrating “ad orientem” did not mean that the priest and the other assisting ministers faced East all the time. When they addressed the people, they faced the people. During those times, they acted as messengers from God to the people. But when the whole assembly prays to the Father, they all, laity and priests, face the risen and coming Lord Jesus.
Without getting into the differences between the “old” Mass and the “new” Mass, let’s look at some parts.  Clearly, anyone can understand the reasons why the Homily should be spoken “toward the people.” It’s an explanation of the Gospels or some mystery of the Faith, and as such intended for the listeners present in the church. At many times during the Mass, the priest speaks to the people, such as “[may] the Lord be with you” or “peace be with you.” 

But just as some words spoken by the priest are addressed to the people, many words spoken by the priest are directed to God. The first Eucharistic Prayer begins “We come to you, Father, with praise and thanksgiving, through Jesus Christ, your Son.” The second Eucharistic Prayer begins “Lord, you are holy indeed, the fountain of all holiness.” The third Eucharistic Prayer begins “Father, you are holy indeed, and creation rightly gives you praise.” And the fourth Eucharistic Prayer begins “Father, we acknowledge your greatness: all your actions through your wisdom and love.” Each of the prayers is directed toward the Father in Heaven, not toward the people. In the pre-Vatican II Mass, the sense of facing east in the Eucharist is that the priest and people are facing in a common direction oriented towards the triune God. So ad orientem is not the priest being bad mannered with his back to the people like some sort of actor on a stage, but it is the whole people of God looking with awe and joy at the resurrected Lord Jesus and in expectation and hope looking for his coming in glory.

One of the problems with celebrating Mass ad orientem was that the people often did not know what the priest was saying or doing as he prayed the Mass. That led to people praying the Rosary during Mass or dozing off. One of the calls of the Second Vatican Council was a more “active participation” in the Mass. This does not mean that everyone has a “job,” but that everyone is called to understand, appreciate and enter into the mystery of the Mass. In large churches it could mean having a good sound system (!) so that everyone could hear or preparing worship aids (like missalettes) so that everyone could read the words. But some liturgists thought it would make the whole process easier if people could see the face of the priest as he said the prayers. And so the Eucharistic Prayers began to be prayed toward the people. And unfortunate result of that “orientation” is the loss of the direction of the prayers (toward God) and the placing of the priest in a position where he sometimes feels the need to “play for the audience” who is now looking at his gestures and actions as they would look at the gestures and actions of an actor on a stage.

If you’ve never been to a Mass celebrated in the pre-Vatican II rite, you might experience something different at our 12:30pm Mass this weekend. And don’t think the priest is being rude. He’s just facing the same direction that you are already facing. He’s facing east toward the rising sun. And he’s leading you to Jesus. And the next time you’re on a plane flying to Atlanta, ask yourself this question: Would you rather have the pilot up in front flying the plane, or do you prefer him “facing the people”?