How to Grow in Humility

Following the Law of Humility leads to interior peace, joy, wisdom, and a greater share in God's glory, this is what Christ wants for us. The more we grow in humility, the more we will experience those things.

So how can we grow in humility? There are two things every single one of us can do in order to grow in humility. Two things that we can do today, tomorrow, and every day this week.

The first is to pray. Every time we pray, we acknowledge God's greatness and our dependence on him. Every time we pray, we are exercising the virtue of humility, whether it's a short prayer or a long prayer, a good prayer or a distracted prayer.

If we want to get humble, let's pray more, let's reactivate our commitment to a decent life of prayer. Prayer is the perfect workout for strengthening humility.

Second, we can stop talking so much about ourselves. Our fallen nature is always pushing us to be the center of our conversations. But our Christian nature is always reaching out to take an interest in our neighbors.

This week, let's give our Christian nature a hand. Choose one relationship, and this week, make a concerted effort to be more interested in knowing what the other person is going through than in telling them what you're going through.

Today, Jesus will humble himself again by coming to us in the Holy Eucharist, reminding us that humility is the secret to a fulfilling and fruitful life. Let's thank him for that, and when we have him in our hearts, let's ask him for this favor, which he is so eager to give us: Lord Jesus, meek and humble of heart, make our hearts more and more like yours. 

C. The Liturgy of the Eucharist

72. At the Last Supper Christ instituted the Paschal Sacrifice and banquet, by which the Sacrifice of the Cross is continuously made present in the Church whenever the priest, representing Christ the Lord, carries out what the Lord himself did and handed over to his disciples to be done in his memory.[69]

For Christ took the bread and the chalice and gave thanks; he broke the bread and gave it to his disciples, saying, "Take, eat, and drink: this is my Body; this is the cup of my Blood. Do this in memory of me." Accordingly, the Church has arranged the entire celebration of the Liturgy of the Eucharist in parts corresponding to precisely these words and actions of Christ:

At the Preparation of the Gifts, the bread and the wine with water are brought to the altar, the same elements that Christ took into his hands.

In the Eucharistic Prayer, thanks is given to God for the whole work of salvation, and the offerings become the Body and Blood of Christ.

Through the fraction and through Communion, the faithful, though they are many, receive from the one bread the Lord's Body and from the one chalice the Lord's Blood in the same way the Apostles received them from Christ's own hands.

The Preparation of the Gifts

73. At the beginning of the Liturgy of the Eucharist the gifts, which will become Christ's Body and Blood, are brought to the altar.

First, the altar, the Lord's table, which is the center of the whole Liturgy of the Eucharist,[70] is prepared by placing on it the corporal, purificator, Missal, and chalice (unless the chalice is prepared at the credence table).

The offerings are then brought forward. It is praiseworthy for the bread and wine to be presented by the faithful. They are then accepted at an appropriate place by the priest or the deacon and carried to the altar. Even though the faithful no longer bring from their own possessions the bread and wine intended for the liturgy as in the past, nevertheless the rite of carrying up the offerings still retains its force and its spiritual significance.

It is well also that money or other gifts for the poor or for the Church, brought by the faithful or collected in the church, should be received. These are to be put in a suitable place but away from the Eucharistic table.

74. The procession bringing the gifts is accompanied by the Offertory chant (cf. no. 37b), which continues at least until the gifts have been placed on the altar. The norms on the manner of singing are the same as for the Entrance chant (cf. no. 48). Singing may always accompany the rite at the offertory, even when there is no procession with the gifts.

75. The bread and wine are placed on the altar by the priest to the accompaniment of the prescribed formulas. The priest may incense the gifts placed upon the altar and then incense the cross and the altar itself, so as to signify the Church's offering and prayer rising like incense in the sight of God. Next, the priest, because of his sacred ministry, and the people, by reason of their baptismal dignity, may be incensed by the deacon or another minister.

76. The priest then washes his hands at the side of the altar, a rite that is an expression of his desire for interior purification.

From: GENERAL INSTRUCTION OF THE ROMAN MISSAL 

Heart to Heart

St Margaret Mary Alacoque was a French nun who lived in the 1600s. She was privileged by God with a series of visions in which Jesus appeared to her and revealed his Sacred Heart. He explained to her that his love for sinners was so great that whenever they ignored it or didn't accept it, he felt as much pain as if someone were driving a thorn into his physical heart.

The Sacred Heart devotion that we have all seen and heard about can trace its beginnings to those apparitions. During one of them, St. Mary asked our Lord a curious question. She asked him to tell her who among his followers in the world at that moment was giving his heart the greatest joy.

His answer was even more curious than the question. He didn't mention any of the famous preachers, or bishops, or even the pope. He didn't mention any of the great intellectuals or aristocrats or missionaries.

He didn't even mention someone who later went on to be canonized. Rather, he told her that the person giving his heart the most joy was a little-known novice instructor in a small convent in the European countryside - someone who was instructing novices how to become good followers of Christ.

What matters to Christ is not drama and fireworks and great achievements; what matters to Christ is the humility and love that are in our hearts.

As Blessed Mother Teresa of Calcutta once said: "If you try, you will find it impossible to do one great thing. You can only do many small things with great love." Following Christ is a matter of the heart: his heart reaching out to ours and hoping for a warm welcome.

Fostering Good Desires

Jesus looks beyond appearances and into the heart. This has two practical applications for us. First of all, it teaches us never to judge others by appearances.

Many times, those who seem great or holy on the outside are actually filled with selfishness and arrogance on the inside. And many times, those who seem petty and despicable on the outside are actually filled with humility and wisdom on the inside.

That's why Jesus says, "some are last [in the world's eyes] who will be first [in God's Kingdom], and some are first [in the world's eyes] who will be last [in God's Kingdom]." As a result, if we just go by appearances, we will make rash and maybe even unfair judgments.

Instead, we should follow Christ's lead and give all of our neighbors the same benefit of the doubt that we give to ourselves. We're always making excuses for ourselves; let's be equally quick to make excuses for others. That's part of what it means to love our neighbors as ourselves.

That's the first practical application. Here's the second. Since Jesus looks to the heart, if we want to please him, we should take care of our hearts.

That means encouraging good desires and starving bad desires. Desires pop up inside of us without being invited. We should dwell on the ones that go together well with our friendship with Christ, since they will help us live life to the full. We should turn away from the ones that are self-centered and destructive, since they will interfere with our friendship with Christ.

Today Jesus is going to renew this friendship by giving us his own Sacred Heart in Holy Communion. Let's ask him to make our hearts more like his. 

Jeremiah's Story

As we heard in the First Reading, the Prophet Jeremiah learned this lesson well. He lived at a tumultuous time in Israel's history, right around 600 BC.

The northern half of Israel had recently been conquered by Assyria, but the small, southern part of the country, Judah, where Jerusalem was located and where Jeremiah lived, was still free when Jeremiah was born. But it was located right between two powerful empires that were trying to conquer the whole area: Egypt in the south and Babylon in the north.

Jeremiah's mission in life was to be prophet, to constantly remind the people and rulers of Judah to trust in God. If they obeyed God's commandments and instructions, God would protect them.

Unfortunately, neither the leaders nor the people wanted to hear that. Instead, they wanted to take matters into their own hands, fight their own battles, and arrange their own peace treaties. The one thing they didn't want to do was to depend on and obey God.

Every time the King of Judah asked Jeremiah for guidance, Jeremiah would pray, receive instructions, and inform the King - and then the King would do the exact opposite. And then God would ask Jeremiah to issue warnings, calling the people to repentance. But they wouldn't repent.

So eventually Judah was conquered by Babylon, Jerusalem was obliterated, and the Jews were taken into exile. Through it all, Jeremiah was the despised scapegoat.

They spread lies about him, mocked him, burned his writings, and finally put him prison. When even that didn't silence him, they threw him down a well so he would starve to death.

Why? Simply because he was being faithful to what God was asking of him. Yes, choosing to follow Christ in a fallen world has consequences, and God wants us to be ready for them.

Putting the Right Spin on Life's Struggles

Keeping this in mind is the only way we can avoid caving in to frustration and discouragement in the midst of life's tribulations. Frustration and discouragement are a function of expectations. If we expect life to go smoothly, we will become frustrated or discouraged when it doesn't.

This is what many advertisers are hoping will happen. They know that they can use our frustrations to sell their products. They do this through creating an illusion that those products, by solving a particular problem, will actually solve all our problems.

But Christ is reminding us today that life on earth is not meant to be smooth sailing all the time, that we will always have problems until we reach heaven. If we are faithful soldiers in Christ's army, the Church, then we will feel the heat of battle.

We should not be surprised when things don't work out as we planned. We should not be surprised when we run into difficulties that appear to be irrational. We should not be surprised that our Father in Heaven doesn't spoil us by surrounding us with a bubble of perfect comfort. We are not created to be God's collector's items, perfectly polished and preserved; we are created to be his friends. And friendship, in order to be real and in order to grow, has to weather storms. Keeping this in mind is the sure antidote to frustration and discouragement.

Jesus wants us to choose that friendship above all other things, making it our treasure and our strongest desire. Today, when Jesus comes to us again in Holy Communion, let's give him the pleasure of renewing that choice, and promising to live it out during the week to come. 

Biblical Readings

57. In the readings, the table of God's word is prepared for the faithful, and the riches of the Bible are opened to them. Hence, it is preferable to maintain the arrangement of the biblical readings, by which light is shed on the unity of both Testaments and of salvation history. Moreover, it is unlawful to substitute other, non-biblical texts for the readings and responsorial Psalm, which contain the word of God.

58. In the celebration of the Mass with a congregation, the readings are always proclaimed from the ambo.

59. By tradition, the function of proclaiming the readings is ministerial, not presidential. The readings, therefore, should be proclaimed by a lector, and the Gospel by a deacon or, in his absence, a priest other than the celebrant. If, however, a deacon or another priest is not present, the priest celebrant himself should read the Gospel. Further, if another suitable lector is also not present, then the priest celebrant should also proclaim the other readings.

After each reading, whoever reads gives the acclamation, to which the gathered people reply, honoring the word of God that they have received in faith and with grateful hearts.

60. The reading of the Gospel is the high point of the Liturgy of the Word. The Liturgy itself teaches that great reverence is to be shown to it by setting it off from the other readings with special marks of honor: whether on the part of the minister appointed to proclaim it, who prepares himself by a blessing or prayer; or on the part of the faithful, who stand as they listen to it being read and through their acclamations acknowledge and confess Christ present and speaking to them; or by the very marks of reverence that are given to the Book of the Gospels.

The Responsorial Psalm

61. After the first reading comes the responsorial Psalm, which is an integral part of the Liturgy of the Word and holds great liturgical and pastoral importance, because it fosters meditation on the word of God.

The responsorial Psalm should correspond to each reading and should, as a rule, be taken from the Lectionary.

It is preferable that the responsorial Psalm be sung, at least as far as the people's response is concerned. Hence, the psalmist, or the cantor of the Psalm, sings the verses of the Psalm from the ambo or another suitable place. The entire congregation remains seated and listens but, as a rule, takes part by singing the response, except when the Psalm is sung straight through without a response. In order, however, that the people may be able to sing the Psalm response more readily, texts of some responses and Psalms have been chosen for the various seasons of the year or for the various categories of Saints. These may be used in place of the text corresponding to the reading whenever the Psalm is sung. If the Psalm cannot be sung, then it should be recited in such a way that it is particularly suited to fostering meditation on the word of God.

The Gloria

53. The Gloria is a very ancient and venerable hymn in which the Church, gathered together in the Holy Spirit, glorifies and entreats God the Father and the Lamb. The text of this hymn may not be replaced by any other text. The Gloria is intoned by the priest or, if appropriate, by a cantor or by the choir; but it is sung either by everyone together, or by the people alternately with the choir, or by the choir alone. If not sung, it is to be recited either by all together or by two parts of the congregation responding one to the other.

It is sung or said on Sundays outside the Seasons of Advent and Lent, on solemnities and feasts, and at special celebrations of a more solemn character.

The Collect

54. Next the priest invites the people to pray. All, together with the priest, observe a brief silence so that they may be conscious of the fact that they are in God's presence and may formulate their petitions mentally. Then the priest says the prayer which is customarily known as the collect and through which the character of the celebration is expressed. In accordance with the ancient tradition of the Church, the collect prayer is usually addressed to God the Father, through Christ, in the Holy Spirit, and is concluded with a trinitarian ending, that is to say the longer ending, in the following manner:If the prayer is directed to the Father: Per Dominum nostrum Iesum Christum Filium tuum, qui tecum vivit et regnat in unitate Spiritus Sancti, Deus, per omnia saecula saeculorum (Through our Lord, Jesus Christ, your Son, who lives and reigns with you and the Holy Spirit, one God, forever and ever);

If it is directed to the Father, but the Son is mentioned at the end: Qui tecum vivit et regnat in unitate Spiritus Sancti, Deus, per omnia saecula saeculorum (Who lives and reigns with you and the Holy spirit, one God, forever and ever);

If it is directed to the Son: Qui vivis et regnas cum Deo Patre in unitate Spiritus Sancti, Deus, per omnia saecula saeculorum (You live and reign with God the Father in the unity of the Holy Spirit, one God, forever and ever).

The people, uniting themselves to this entreaty, make the prayer their own with the acclamation, Amen.

There is always only one collect used in a Mass.

B. The Liturgy of the Word

55. The main part of the Liturgy of the Word is made up of the readings from Sacred Scripture together with the chants occurring between them. The homily, Profession of Faith, and Prayer of the Faithful, however, develop and conclude this part of the Mass. For in the readings, as explained by the homily, God speaks to his people, opening up to them the mystery of redemption and salvation, and offering them spiritual nourishment; and Christ himself is present in the midst of the faithful through his word. By their silence and singing the people make God's word their own, and they also affirm their adherence to it by means of the Profession of Faith. Finally, having been nourished by it, they pour out their petitions in the Prayer of the Faithful for the needs of the entire Church and for the salvation of the whole world.

Silence

56. The Liturgy of the Word is to be celebrated in such a way as to promote meditation, and so any sort of haste that hinders recollection must clearly be avoided. During the Liturgy of the Word, it is also appropriate to include brief periods of silence, accommodated to the gathered assembly, in which, at the prompting of the Holy Spirit, the word of God may be grasped by the heart and a response through prayer may be prepared. It may be appropriate to observe such periods of silence, for example, before the Liturgy of the Word itself begins, after the first and second reading, and lastly at the conclusion of the homily. 

From: GENERAL INSTRUCTION OF THE ROMAN MISSAL

Discovery Channel showed a film of a wildebeest giving birth on the Serengeti. The newborn barely had time to get used to breathing when the mother nudges it to get it standing. Between the mother's nudging and the baby's inexperience, the newborn is worn out after five minutes of repeated attempts to stand.

Then the camera picks up a hyena approaching, baring its teeth. The mother wildebeest bravely steps between the hyena and the baby, but another hyena appears, followed closely by a third. Before long a circle of hyenas occupies the mother wildebeest while other hyenas attack and kill newborn.

Meanwhile, spread out nearby, literally thousands of other wildebeest graze, now and then lifting their heads to watch the desperate mother attempt to fight off the hyenas.

Any of them could easily help save the newborn, but not a single one does. As Christians, we are not meant to stand by grazing while our neighbors struggle desperately to find meaning and forgiveness in life. We are meant to be Christ's missionaries - every one of us.

Clarifying Our Mission

Christ has given each one of us a share in his mission. And he has done this because he knows it will give us the meaning and fulfillment that we long for. Nothing else can, in fact.

We all know this - vaguely. But it would be helpful to know it more clearly. If we have a clearer idea of what our mission is, we will better be able to fulfill it, to keep growing spiritually.

Let's do a thought experiment. If I were to ask you to describe our Christian mission in one sentence, how would you answer?

Just think to yourself: from Christ's perspective, what is my mission in life? There are many ways to answer. But I would like to invite you to compare your answer with this one, derived from Matthew's Gospel and the writings of various saints through the centuries:

A Christian's mission in life is to know, love, and follow Christ more and more closely every day, and to help as many people as possible do the same. This is a clear, solid, substantial description of our mission.

Let's take this sentence with us when we leave Mass today. I am here to know, love, and follow Christ, and help others do the same.

And at the end of each day this week, let's spend a few minutes speaking with Jesus about how we carried out that mission, and about how we can carry it out better tomorrow. If we do, I am absolutely sure he will help us become more and more like him, truly mission-driven Christians. And if that happens, his joy will soon take over our lives. 

St. Augustine Explains Persistence and "Unanswered" Prayer

St. Augustine understood Christian prayer better than almost anyone. He had learned all about it from his mother, St. Monica, who spent almost twenty years begging God with daily tears to convert her heretical and pleasure-loving son.

This experience helped him understand why God doesn't always give us what we as for right away. It's because he wants to give us more than what we ask for. By inviting us to be persistent, God is stretching our hearts, making them able to receive more grace, the way you stretch out a burlap sack so you can fill it to the brim.

Here's how Augustine explained it:

"Suppose you want to fill some sort of bag, and you know the bulk of what you will be given, you stretch the bag or the sack or the skin or whatever it is. You know how big the object that you want to put in and you see that the bag is narrow so you increase its capacity by stretching it. In the same way by delaying the fulfillment of desire God stretches it, by making us desire he expands the soul, and by this expansion he increases its capacity."

God never ignores our prayers. If we keep on asking with sincerity and confidence in God's goodness, we are guaranteed to receive, and it will probably be much more than we could have imagined.

Put Some Balance Back in Your Life

When we begin to understand what Christian prayer is, and when we give it its proper place in our lives, we become much more stable, joyful, and energetic people.

One of the problems with today's society is that it is out of balance. In the past, before electricity and internal combustion engines, people were forced to follow a more natural rhythm of life. Night and day mattered. It took time to communicate and to travel, so that meant there was more time to reflect on life's mysteries and enjoy life's simple pleasures.

Our scientific and technological advances have changed things a lot. Now it is possible to live at a reckless pace in which we become enslaved to our own to-do lists. Now it is necessary to choose to follow a healthy rhythm of life. Many people don't know how to defend themselves against this slavery, which is why today's psychologists are dealing with a literal plague of stress and depression.

Christian prayer, confident, persistent, personal conversation with God, is one of the weapons God gives us to keep us human in this mechanized culture. Whenever we turn to God in prayer, we put our minds and hearts in contact with the very source of life, beauty, and truth.

That refreshes the human soul, just as rebooting your computer refreshes all the hardware and software that makes your computer run. When stress, discouragement, and frustration start to clog our circuits, we don't need to jack up the voltage by working more hours or by distracting ourselves with even more exciting entertainment - no, we need to reboot. We need to pray.

Today, in response to Christ's reminder about the nature of Christian prayer, let's renew our commitment to taking time every day to be alone with God, to reboot our souls every morning and evening; so that our lives can run more smoothly, the way God designed them to run. 

Gestures and Bodily Posture

42. The gestures and bodily posture of both the Priest, the Deacon, and the ministers, and also of the people, must be conducive to making the entire celebration resplendent with beauty and noble simplicity, to making clear the true and full meaning of its different parts, and to fostering the participation of all. Attention must therefore be paid to what is determined by this General Instruction and by the traditional practice of the Roman Rite and to what serves the common spiritual good of the People of God, rather than private inclination or arbitrary choice.

A common bodily posture, to be observed by all those taking part, is a sign of the unity of the members of the Christian community gathered together for the Sacred Liturgy, for it expresses the intentions and spiritual attitude of the participants and also fosters them.

43. The faithful should stand from the beginning of the Entrance Chant, or while the Priest approaches the altar, until the end of the Collect; for the Alleluia Chant before the Gospel; while the Gospel itself is proclaimed; during the Profession of Faith and the Universal Prayer; and from the invitation, Orate, fratres (Pray, brethren), before the Prayer over the Offerings until the end of Mass, except at the places indicated here below.

The faithful should sit, on the other hand, during the readings before the Gospel and the Responsorial Psalm and for the Homily and during the Preparation of the Gifts at the Offertory; and, if appropriate, during the period of sacred silence after Communion.

They should kneel, on the other hand, at the Consecration, except when prevented on occasion by ill health, or for reasons of lack of space, of the large number of people present, or for another reasonable cause. However, those who do not kneel ought to make a profound bow when the Priest genuflects after the Consecration.

It is for the Conference of Bishops, in accordance with the norm of law, to adapt the gestures and bodily postures described in the Order of Mass to the culture and reasonable traditions of peoples. However, attention must be paid to ensuring that such adaptations correspond to the meaning and character of each part of the celebration. Where it is the practice for the people to remain kneeling after the Sanctus (Holy, Holy, Holy) until the end of the Eucharistic Prayer and before Communion when the Priest says, Ecce Agnus Dei (Behold the Lamb of God), it is laudable for this practice to be retained.

For the sake of uniformity in gestures and bodily postures during one and the same celebration, the faithful should follow the instructions which the Deacon, a lay minister, or the Priest gives, according to what is laid down in the Missal.

44. Among gestures are included also actions and processions, by which the Priest, with the Deacon and ministers, goes to the altar; the Deacon carries the Evangeliary or Book of the Gospels to the ambo before the proclamation of the Gospel; the faithful bring up the gifts and come forward to receive Communion. It is appropriate that actions and processions of this sort be carried out with decorum while the chants proper to them are sung, in accordance with the norms laid down for each.

Silence

45. Sacred silence also, as part of the celebration, is to be observed at the designated times. Its nature, however, depends on the moment when it occurs in the different parts of the celebration. For in the Penitential Act and again after the invitation to pray, individuals recollect themselves; whereas after a reading or after the Homily, all meditate briefly on what they have heard; then after Communion, they praise God in their hearts and pray to him.

Even before the celebration itself, it is a praiseworthy practice for silence to be observed in the church, in the sacristy, in the vesting room, and in adjacent areas, so that all may dispose themselves to carry out the sacred celebration in a devout and fitting manner.

The Other Formulas in the Celebration

34. Since the celebration of Mass by its nature has a "communitarian" character,[45] both the dialogues between the priest and the faithful gathered together, and the acclamations are of great significance;[46] in fact, they are not simply outward signs of communal celebration but foster and bring about communion between priest and people.

35. The acclamations and the responses of the faithful to the priest's greetings and prayers constitute that level of active participation that the gathered faithful are to contribute in every form of the Mass, so that the action of the entire community may be clearly expressed and fostered. [47]

36. Other parts, very useful for expressing and fostering the faithful's active participation, that are assigned to the whole assembly that is called together include especially the Act of Penitence, the Profession of Faith, the Prayer of the Faithful, and the Lord's Prayer.

37. Finally, concerning the other formulas:

a) Some constitute an independent rite or act, such as the Gloria, the responsorial Psalm, the Alleluia and verse before the Gospel, the Sanctus, the Memorial Acclamation, and the cantus post communionem (song after communion);

b) Others accompany another rite, such as the chants at the Entrance, at the Offertory, at the fraction (Agnus Dei), and at Communion.

The Vocal Expression of the Different Texts

38. In texts that are to be spoken in a loud and clear voice, whether by the priest or the deacon, or by the lector, or by all, the tone of voice should correspond to the genre of the text itself, that is, depending upon whether it is a reading, a prayer, a commentary, an acclamation, or a sung text; the tone should also be suited to the form of celebration and to the solemnity of the gathering. Consideration should also be given to the idiom of different languages and the culture of different peoples.

In the rubrics and in the norms that follow, words such as "say" and "proclaim" are to be understood of both singing and reciting, according to the principles just stated above.

The Importance of Singing

39. The Christian faithful who gather together as one to await the Lord's coming are instructed by the Apostle Paul to sing together psalms, hymns, and spiritual songs (cf. Col 3:16). Singing is the sign of the heart's joy (cf. Acts 2:46). Thus St. Augustine says rightly, "Singing is for one who loves."[48] There is also the ancient proverb: "One who sings well prays twice."

40. Great importance should therefore be attached to the use of singing in the celebration of the Mass, with due consideration for the culture of the people and abilities of each liturgical assembly. Although it is not always necessary (e.g., in weekday Masses) to sing all the texts that are of themselves meant to be sung, every care should be taken that singing by the ministers and the people is not absent in celebrations that occur on Sundays and on holy days of obligation.

In the choosing of the parts actually to be sung, however, preference should be given to those that are of greater importance and especially to those to be sung by the priest or the deacon or the lector, with the people responding, or by the priest and people together. [49]

41. All other things being equal, Gregorian chant holds pride of place because it is proper to the Roman Liturgy. Other types of sacred music, in particular polyphony, are in no way excluded, provided that they correspond to the spirit of the liturgical action and that they foster the participation of all the faithful. [50]

Since faithful from different countries come together ever more frequently, it is fitting that they know how to sing together at least some parts of the Ordinary of the Mass in Latin, especially the Creed and the Lord's Prayer, set to the simpler melodies. [51]