Latest / The Uncensored Catholic / Show 252: EXPOSITION OF THE MOST HOLY SACRAMENT, MISSIONS AND RETREATS, CATHOLIC CONGRESSES AND PASSION PLAYS.

Transcript

Show 252: EXPOSITION OF THE MOST HOLY SACRAMENT, MISSIONS AND RETREATS, CATHOLIC CONGRESSES AND PASSION PLAYS. · The Uncensored Catholic

• 0:41
  Speaker 1: The Fish of b Hey, y'all, welcome to this week's show. Yes,
• 1:02
  I missed the last week's show. I do apologize for that.
• 1:05
  Had some technical issues, had to order new equipment and
• 1:10
  get everything working together properly. And hopefully this will sound good.
• 1:14
  I think I got the audio setting set with the
• 1:17
  autov It could be kind of tricky, actually, but we'll
• 1:21
  pick up where we left off. And we were talking, well,
• 1:25
  we've been reading from the book Radio Replies by fathers
• 1:29
  Rumble and Carti I believe, published in the thirties. Yeah,
• 1:35
  I think so a little bit older that, uh no,
• 1:40
  nineteen thirty eight, Yeah, nineteen thirty eight. Very popular radio
• 1:44
  program really, you know Australia and England especially, but it
• 1:48
  was also enjoyed in America. And the two priests would
• 1:53
  defend Catholic doctrine and theology and the religion itself Christianity
• 2:00
  from atheists and such, but Protestants would write in or
• 2:03
  call in at if they could, and really just challenged
• 2:07
  the priest to a debate. And great great series of
• 2:10
  books on apologics. They did three of them. We're in
• 2:13
  their first volume and we've been talking about marriage. We're
• 2:16
  gonna wrap that up. Today just may seem a little
• 2:19
  esoteric to you, But apparently in the early nineteen hundreds,
• 2:24
  we're talking around nineteen twenty or so, there was a Duke,
• 2:29
  Duke of Marlborough, I guess of England, of course, an
• 2:33
  Anglican who married a Vanderbilt in America, and I don't
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  she was Protestant of some denomination. I don't know. I mean,
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  I know more about the Vanderbilts than I do the
• 2:47
  Duke of Marlborough, that's for sure, even though I'm probably
• 2:50
  related to the Duke of Marlborough because my great great
• 2:54
  great grandfather or whatever it was, Lord Cheshire. But that
• 2:57
  you know. The Vanderbilts had their summer home, just like
• 3:03
  I don't know, thirty miles from where I live. It's
• 3:05
  called Biltmore. You may have seen it before. And in
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  my hometown where I was born, which is a little
• 3:10
  bit further away, they were frequent Southern guests, summer guests.
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  They would summer in the mountains of North Carolina, back
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  when it was a really super upscale resort town, nothing
• 3:22
  like it is now. Back then it was full of millionaires.
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  Cold Firearms family had a big mansion there, the Cone
• 3:30
  Cotton Meal Factory had a big mansion there. Henry Ford
• 3:33
  used to bring people up every year in his Model
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  t's and Model a's and all that. Yeah, I mean
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  Annie Oakley and Buffalo Bill Cody put on Western shows
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  every summer for the guests at the Grand hotels. I mean,
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  like if you ever saw Dirty Dancing, that would have
• 3:54
  been contemporary that was filmed over toward Asheville at the
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  Throat Park. I can't remember if it's been years since
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  I've been over there, when a few times as a kid.
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  Beautiful place, beautiful. I mean you've seen the movie, you've
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  seen Dirty Dancing. Well in Blowing Rock, North Carolina, they
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  were about three hotels like that, and they were just
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  Grand presidents spent the summers there. I and movie stars
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  and Frank Sinatra and Ava Gardner would come up. I
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  mean it was just, yeah, it was really something. I
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  mean you'd have like one of those hotels. They had
• 4:28
  ballrooms and like the Glenn Miller Orchestra, the real Glenn
• 4:31
  Miller Orchestra, or Benny Goodman or somebody would be playing,
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  or you know, some famous opera singer. And it was
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  a really weird place. And I'm talking even in like
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  the seventies and eighties. When I was a kid, it
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  was just full of movie stars, old money, millionaires, and
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  it was just a really unique place. And then of
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  course in the wintertime it was just poor mountain folks
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  scrape them by, so you'd see just like total extremes
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  of life. But yeah, a unique place. I mean, that's
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  you know, a lot of great chefs and everything. And
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  we were in the grocery industry, so it was a
• 5:05
  big influence on me, of course. But now, yeah, it's
• 5:09
  pretty awful. It's nothing, but you know, chain commercial stuff
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  and tourists and guppies and baby boomers with their southern
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  summer homes there hanking their horns and tying up the
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  roads and starting arguments and in other words, the upper
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  class moved out. Was just put it that way. It's
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  beloved by most visitors, and most locals got the heck
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  out of there as quickly as they could once things changed.
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  Some stayed around, you know, but most people actually born
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  there don't don't live there anymore anyway, The questioner asked,
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  after being refused a divorced by the civil courts, did
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  not the Duke of Marlborough secure one from the Pope
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  and the pre's answers no. A civil divorce was great
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  in nineteen twenty and both parties had married again before
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  the case was put to Rome in nineteen twenty six.
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  The person says the Duke became a Catholic and promptly
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  secured in anment. In the answer, the Duke was a
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  Protestant when the decision was given, nor was it promptly
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  given the applicable. The application was made to the Southwark
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  dioces Court in nineteen twenty five. This court, after scrutinizing
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  all the avalents, gave judgment in February of nineteen twenty six.
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  At the first marriage was invalid from the beginning. Rome
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  was not opposed to the decision, but lest it might
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  have been given too easily, called the case to the
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  Holy See. The whole matter was reviewed, a sworn testimony
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  being obtained in America and England. The Holy See arrived
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  at the same decision as Southwark, and to create nulity accordingly.
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  Six months later, and you can hardly call that promptly.
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  Person asked why was the Duke's first marriage invalid? In
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  the answer, on November sixth, eighteen ninety five, the Duke
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  of Marlborough went through a marriage ceremony with an American girl,
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  Consula Vanderbilt. Both were Protestants, and normally such a marriage
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  would have been valid. However, Miss Vanderbilt had secretly promised
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  to marry another man of her own choice, but her
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  mother forced the girl to marry the duke. The marriage
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  was not a success, and they separated in nineteen oh
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  five by mutual consent. In nineteen twenty they secured a
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  civil divorce and both married again. In nineteen twenty five,
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  the decision of the Catholic Church was brought was sought
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  as to whether the first marriage had ever been valid
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  according to Christian principles. Rome saw all the evidence possible.
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  Miss Vanderbilt's mother deposed an oath stating I forced my
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  daughter to marry the Duke, thinking her objections were merely
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  those of an inexperienced girl. Her aunt deposed an oath
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  stating the marriage was forced on the girl who desired
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  to marry someone else. Altogether, another friend of the mother
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  deposed that it was no question of persuasion, but of
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  absolute constraint. Rome could not but decide that, abstracting all
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  altogether from civil degree of divorce, the parties had never
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  really been married at all. The person says, it looks
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  as if money had weight with mine, and they say
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  not at all. Not all the money in the Bank
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  of England would have been of any avail to secure
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  an annoyment from the Church if the first marriage had
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  ever been valid. Meantime, and the trial at Southwark, with
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  three judges and two other officials, lasting three months, cost
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  forty dollars in expenses. The retrial in Rome last six months,
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  and there was much more expense in securing sworn testaments
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  from America and England, and the number of legal men employed.
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  The trial costs two hundred dollars in expenses, not a
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  very great burden on the parties concerned. Moreover, the law
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  of the Church is that litigants spare the expense only
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  if they are able to afford them. In the ten
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  years between nineteen twenty and nineteen thirty, some one hundred
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  and twenty matrimonial cases were tried in Rome. In sixty
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  nine cases, litigants paid expenses. In nine cases a nominal
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  fee only was paid. In thirty nine cases the expenses
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  were totally remitted. Nor did the offerings make any difference
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  in the decisions given sixty percent of those who paid
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  and eighty nine percent of those who could not pay
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  obtained favorable decisions. And the person says, it comes to
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  the same thing. We Protestants get a divorce from the state,
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  whilst Catholics get an annoyment from the church and the
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  precansor there is all the difference in the world between
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  the two positions. A civil divorce claims to break the
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  bonds of a valid marriage, bonds which the Catholic Church
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  originally declares to be unbreakable. A decree of nullody does
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  not break the bonds of a valid marriage at all.
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  It declares that the marriage was never a true marriage
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  and that there was no bond to break. It declares
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  that had the reputed marriage no it declares that the
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  reputed marriage was null and void as a contract from
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  the beginning. Had it been valid, the bond could not
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  be broken, saved by the death the one of the parties.
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  So that wraps up the subject of marriage and divorce
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  in radio replies. We will move on to another topic
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  next week, and we'll pick up right now with our
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  next topic and follow Spirago's classic work, An Exhausted Explanation
• 10:11
  of the Catechism of the Catholic Church, and we will
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  start with the exposition of the most Holy Sacrament, what
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  we generally call now adoration, well, or you know, or
• 10:27
  when when the Sacrament is exposed of procession, you know. So,
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  he says, the solemn exposition of the Most Holy Sacrament
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  consists in placing the Sacred Host in a monstrance unveiled
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  at some height above the altar for the adoration of
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  the faithful. In the early ages of Christianity, the blessed
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  Sacrament was concealed as much as possible from sight, lest
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  the unbaptized might conceive contempt for the Christian mysteries. In
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  other words, they believe that someone needed to be instructed
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  before they really used to do even with baptized Christians,
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  until they've been catechized and confirmed in the Catholic Church,
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  right before the consecration, they would be asked to leave. Yeah,
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  they would leave the church, leaving only confirmed Catholics for
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  the Eucharist. There's a really good reason for that, as
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  Father Sprague says, people who don't understand might just think
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  it's bread. Well, that's true, and remember the Bible says
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  if you eat of the flesh of the Lord unworthily,
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  you become guilty of his murder. So literally, I mean,
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  the early Christians took that so seriously as to say that,
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  of course, as we still believe, only baptized and confirm
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  Catholics can receive the Eucharist, and only if we're in
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  a state of grace. If we're in a state of
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  moral sin, we receive unworthily, and we become guilty of
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  the blood of Jesus or of his murder. Well, those
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  catacumans or people who had even not yet been baptized,
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  that might have been allowed to come to the beginning
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  of the mass, hear the homily, receive instruction, begin to understand,
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  you know, pray together the whole bit. Had they been
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  allowed to stay in in an unworthy state, you could
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  only say they were consenting witnesses. In other words, they
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  would be complicit in the murder of our Lord. That
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  was essentially the belief of the early Church. I mean,
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  starting with the d dot K what a good three
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  hundred years before the Bible was written. That was the
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  practice for the first several hundred years of the Church,
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  if not the first thousand years of the Church. Was
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  Catacumans were dismissed before the consecration, and that was for
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  their own good. And you know, I can understand why
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  things changed over time, but you can really unders I
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  mean how very seriously our ancestors in the faith took
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  the real presence of Jesus and the Eucharist anyway, it says.
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  Public exposition was not introduced until after the institution of
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  the Feast of Corpus Christie. The number of lighted tapers
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  must be not less than twelve. The mere opening of
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  the tabernacle is not a solid exposition. Every parish priest
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  may do that on his own authority. Exposition of the
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  blessed sacrament generally takes place on these occasions after the
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  parochial Mass, at the afternoon services on Sunday and festivals
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  on Holy Thursday on the altar of repose on the
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  Feast of Corpus Christie. The bishop of the diocese often
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  orders an exposition to be held for some reason of
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  local ori general interests, such as such as a public calamity,
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  the dangerous let me try that again, such as the
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  public a public calamity, the dangerous sickness of the ruler
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  of the land, or the Holy Father, etc. So if
• 14:03
  you're a hurricane approaching, or if you're President sick, or
• 14:08
  king back then was sick, or if the Pope needed prayers,
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  they would have a special adoration. Of course, now we
• 14:15
  have it much more often. We need a sip of
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  water here now Missions and retreats, this is interesting, another
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  thing I never knew. Missions are a course of sermons
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  and other religious exercises conducted by able priests for the
• 14:30
  purpose of giving a fresh impetus to the spiritual life
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  of a community or a congregation. The home missions are
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  quite distinct from foreign missions. They are held for the
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  most part by religious the Jesuits, Redemptorous or Lazarus fathers,
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  who are especially trained for the work, since the constitutions
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  of their orders specify giving missions as part of the
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  duties of their colleague. These missions affect an immense amount
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  of good, being something out of the common, they make
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  more impress on the parishioners, and sermons, coming close upon
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  one another, exercise a potent and gentle influence on the heart,
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  as a softening spring rained as upon the dry soil.
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  The Holy Ghost speaking through the mouth of his servants,
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  imparts to their words and unction calculated to soften the
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  hardest hearts. Many persons also make their confessions more freely
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  to a priest who is a complete stranger to them.
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  Missions are generally seasons of grace to a perish. How
• 15:28
  many feuds are ended, disputes settled, bad habits eradicated? How
• 15:33
  often is restitution made of properly property wrongfully acquired? How
• 15:38
  many souls are one for God? Sinners converted and just persons?
• 15:42
  Society of progress and Virtue? I converted Catholicism, I guess
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  in about two thousand and four. I've been Catholic for
• 15:49
  more than twenty years now. Never once am I aware
• 15:52
  that anything like this has ever happened at any parish
• 15:54
  I've attended. If you live in like a I don't know,
• 15:57
  a more Catholic area like Boston, York, Chicago or something,
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  maybe this is common sense to you. Maybe you've been
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  to many such things. Never once has anybody mentioned anything
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  like that. I thought missions were all to foreign lands.
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  I didn't know we had missions in our own parishes.
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  Maybe that was more common in Europe. Father's barragos in
• 16:16
  Czechoslovakia writing this in the eighteen ninety so who knows,
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  but yeah, No one ever mentioned that to me. But
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  if we do have retreats, there are retreats. Sometimes, he says,
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  retreats have much the same effect as missions. Retreats or
• 16:30
  the spiritual exercises consist of a series of discourses and
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  religious services held in convents or any other place for
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  a certain class of persons, whether priests, teachers, or men
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  and women living in the world. The retreat ends with
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  the reception of the sacraments. The exercises, which require the
• 16:48
  retreatant to labor with great fervor at the work of
• 16:52
  his salvation, can douce signally to quicken the faith and
• 16:55
  inspire morals. A clock, although it has wound up daily
• 16:59
  after it time, needs to be cleaned and repaired. It
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  is the same with the soul. It must, ever, and
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  anon be stimulated to increase exertion by the spiritual exercises.
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  This is not easy to read, by the way. We
• 17:14
  Father Spiago had a beautiful way of writing, but I
• 17:16
  don't think he meant to be read aloud in English.
• 17:19
  The saints were wont to withdraw into solitude for a time.
• 17:23
  Our Lord himself spent forty days in the desert. The
• 17:26
  Holy See has frequently urged upon the faithful to make
• 17:29
  diligent use of the spiritual exercises. And next, well, we'll
• 17:35
  we'll wrap this up with Catholic congresses and passion plays again.
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  I think it's happened much more often in Europe than
• 17:43
  the eighteen hundreds than they do in America in the
• 17:45
  present day, and it's probably probably be a lot better
• 17:48
  off if we had more of them, he says. Catholic
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  congresses and passion plays contribute largely in the present day
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  to the revival of faith in Christendom. Catholic congresses are
• 17:58
  public meetings of Catholics for the purpose of taking council
• 18:01
  together and passing resolutions suited to the times and to
• 18:06
  the present needs of the Church. These congresses are either
• 18:09
  general or provincial according to according as the Catholics of
• 18:13
  the whole commity. These congresses are either general or provincial
• 18:17
  according as the Catholics of a whole kingdom or only
• 18:21
  of a single state take part in them. Ever since
• 18:24
  the year eighteen forty eight, the Catholics of Germany have
• 18:27
  held annual congress in one or other of the chief
• 18:30
  towns of the land. In other countries, their example has
• 18:34
  been followed. General congresses are now occurrence both on the
• 18:38
  continent of Europe and also in England and the United
• 18:41
  States of America. Provincial meetings of local interests are also
• 18:45
  frequently held in various places. The object of Catholic congresses
• 18:49
  is not in any wise to control or take part
• 18:52
  of the government of the Church, but only to support
• 18:55
  those whose office it is to governor. The bishop alone
• 18:59
  possesses authority to rule the Church of God. Hence, those
• 19:02
  who preposed and arranged the assemblies of Catholics, remembering the
• 19:06
  saying the Saint Andacius of Antioch, let nothing be done
• 19:09
  without the Bishop, took no steps without previously obtaining the
• 19:13
  sanction and blessing of the Holy Father and of the
• 19:16
  bishops of their scheme. Nor have these congresses ever interfered
• 19:19
  with the direction of ecclesiastical matters. They have merely been
• 19:23
  instrumental in carrying out Christian principles. Their members are a
• 19:27
  militia under episcopal command. Consequently, the bishops have always highly
• 19:31
  approved of congresses and attended them in person. These public
• 19:35
  meetings of Catholics are a great utility to the Church.
• 19:38
  They have been instrumental in founding subsidalities, sodalities adapted to
• 19:45
  meet the needs of the day in promoting unity and
• 19:47
  in concord among Catholics, and inspiring them with courage and
• 19:51
  confirming their convictions, increasing the prestige of the Church, and
• 19:55
  gaining for her greater liberty of action. Everyone who has
• 19:58
  been present in a Catholic con will have perceived what
• 20:02
  enthusiasm is evoked by the forcible address of the different speakers,
• 20:06
  and how faith is kim kindled inwardly and manifested outwardly.
• 20:11
  And these from the remarks of the anti Catholic press,
• 20:15
  it may be seen how these congresses win respect from
• 20:18
  the enemies of the Church by their vigorous protests and
• 20:21
  energetic action. The work of these congressmen, and the work
• 20:24
  of these congresses certainly not congressmen. The work of these
• 20:28
  congresses has been said to pull down the edifice of
• 20:31
  modern paganism stone by stone, and to raise and its
• 20:35
  place a noble basilica. And we have the euchreus of
• 20:39
  congress as such as that. But it sounds like in
• 20:44
  eighteen nineties in Europe these were a lot more, well
• 20:51
  we say, socially and civically active events. I think we
• 20:56
  could probably do with that. Again, of course, I don't know.
• 21:03
  We got some bishops I'm not quite sure about, all right,
• 21:06
  so my place to say anything, but I'm not sure
• 21:09
  their social and civic teachings would be quite in line
• 21:14
  with father Sparagos. So let's just put it that way,
• 21:17
  all right. So passion plays passion play is the name
• 21:20
  given to the portrayal of Our Lord's passion and other
• 21:23
  biblical events in a series of tableau vivants. What does
• 21:28
  that mean? Living pictures? In other words, a play a
• 21:33
  theatrical production. Okay. In the Middle Ages, before the invention
• 21:36
  of printing had placed hoy scripture within the reach of people,
• 21:40
  it was customary to present their view to their view
• 21:44
  the chief events of Our Lord's life in theatrical representations.
• 21:48
  For instance, Saint Francis of Assisi obtained paper permission to
• 21:51
  construct a stable of brushwood and moss in the midst
• 21:54
  of a plaine wood, and he placed a real manger
• 21:57
  in which was laid an image of the divine Infant,
• 22:00
  while figures representing Mary and Joseph to decide it, a
• 22:02
  real ox and acts ass were tied up to the
• 22:05
  stall outside the stable inside an altar was erected at
• 22:09
  which at which at midnight, the Christmas Mass was solidly celebrated,
• 22:14
  Saint Francis serving as deacon to the great edification of
• 22:17
  the crowds who flocked from all parts round to witness
• 22:21
  the spectacle. So yeah, that's the beginning of like, you know,
• 22:25
  the Christmas crash, the manger scene, Saint Francis of ASSISI,
• 22:28
  And it really did start as a living one, okay.
• 22:31
  From that time all mostly from that time forth, the
• 22:36
  custom of making a crib and churches began to prevail
• 22:39
  in the Middle Ages. Pains were taken to make representations
• 22:42
  of this descriptures picturesque and true to nature as possible.
• 22:46
  Scenes from the life of Our Lord or other scriptural
• 22:49
  personages were represented on the stage in tableau. The subject
• 22:53
  of these religious dramas, or miracle plays as they were called,
• 22:57
  was generally adapted to the season of the ecclesiastical year
• 23:01
  in which they were performed. At first, excuse me, At
• 23:05
  first they were enacted in the church, the actors speaking
• 23:08
  in Latin. Later on they were given an open air
• 23:11
  in the Vernacua, or common language of the area was used.
• 23:14
  In the fourteenth century. These sacred dramas were customary in
• 23:17
  almost every village in France and Germany, but owing to
• 23:20
  abuses having risen, they were strictly prohibited by the Holy See.
• 23:24
  In sixteen thirty three. They were, however, revived at a
• 23:29
  town I cannot pronounce. I'll spell it for you. O
• 23:33
  B E R A M ME R g A U.
• 23:39
  I'm not even gonna try. But it's in Bavaria. In
• 23:41
  consequence avow made by the inhabitants perform a passion play
• 23:45
  every ten years if they were delivered from a pestilence
• 23:48
  which was ravaging the village. This passion play, as well
• 23:51
  as two others in Tyrol, has acquired world renown. Worldwide renown.
• 23:58
  It is performed with one of skill, with peasants and
• 24:01
  in a spirit of heartfelt piety and recollection. Experience proves
• 24:05
  that far from being a some allege a profanation of
• 24:09
  holy things, the representation of the solemn scenes of Our
• 24:12
  Lord's sacred passion has the effect of impressing and touching
• 24:16
  the spectators, inspiring feelings of devotion and elevating the heart,
• 24:20
  so that the actors are forgotten in the entrancing interest
• 24:23
  of the scenes and acted besides, the gracious answer to
• 24:27
  the petition of the people of whatever that town is called,
• 24:31
  all to silence the objector for that cannot be reprehensible,
• 24:35
  of which God manifests his approval in so signal a matter.
• 24:40
  All right, we'll wrap it up there. Yeah, we got
• 24:43
  a little bit more to do in Fallow Sparago's book.
• 24:45
  We're about to wrap this one up. But it's you know,
• 24:48
  so many of these topics just are either not discussed
• 24:52
  or not discussed very often or fully in our churches
• 24:56
  these days. And you know, like I said last time,
• 24:59
  I guess it's a you know, if you're a cradle
• 25:01
  Catholic and you're coming from like five or ten or
• 25:04
  five hundred generations of Catholics, maybe you just know all
• 25:07
  this stuff because you're just you know, grew up seeing
• 25:10
  what your grandparents did and your parents did and people
• 25:13
  around you did, and you're part of everything. As a convert.
• 25:17
  I mean, I have been in the church for a
• 25:19
  good twenty years and so much of this has never
• 25:22
  even been mentioned with that, you know. To me, it's
• 25:26
  I hope you find it as interesting as I do. Well, anyway,
• 25:29
  y'all have a great week. I'll wrap it up here
• 25:33
  and now we'll talk to you next time.