From the Rev. Ronald Check: Litany of the Most Holy Name of Jesus

V. Lord, have mercy on us.

     R. Christ, have mercy on us.

V. Lord, have mercy on us. Jesus, hear us.

     R. Jesus, graciously hear us.

V. God the Father of Heaven

     R. Have mercy on us.

V. God the Son, Redeemer of the world,

     R. Have mercy on us.

V. God the Holy Spirit,

     R. Have mercy on us.

V. Holy Trinity, one God,

     R. Have mercy on us.

V. Jesus, Son of the living God, 

     R. Have mercy on us.

V. Jesus, splendor of the Father,

     R. Have mercy on us.

V. Jesus, brightness of eternal light,

     R. [etc.]

V. Jesus, King of glory.

V. Jesus, sun of justice.

V. Jesus, Son of the Virgin Mary.

V. Jesus, most amiable.

V. Jesus, most admirable.

V. Jesus, the mighty God.

V. Jesus, Father of the world to come.

V. Jesus, angel of great counsel.

V. Jesus, most powerful.

V. Jesus, most patient.

V. Jesus, most obedient.

V. Jesus, meek and humble of heart.

V. Jesus, lover of chastity.

V. Jesus, lover of us.

V. Jesus, God of peace.

V. Jesus, author of life.

V. Jesus, example of virtues.

V. Jesus, zealous lover of souls.

V. Jesus, our God.

V. Jesus, our refuge.

V. Jesus, father of the poor.

V. Jesus, treasure of the faithful.

V. Jesus, good Shepherd.

V. Jesus, true light.

V. Jesus, eternal wisdom.

V. Jesus, infinite goodness.

V. Jesus, our way and our life.

V. Jesus, joy of Angels.

V. Jesus, King of the Patriarchs.

V. Jesus, Master of the Apostles.

V. Jesus, teacher of the Evangelists.

V. Jesus, strength of Martyrs.

V. Jesus, light of Confessors.

V. Jesus, purity of Virgins.

V. Jesus, crown of Saints. 

V. Be merciful.

     R. Spare us, O Jesus.

V. Be merciful.

     R. Graciously hear us, O Jesus.

V. From all evil

     R. deliver us, O Jesus.

V. From all sin, 

     R. deliver us, O Jesus.

V. From Your wrath, 

     R. [etc.]

V. From the snares of the devil.

V. From the spirit of fornication.

V. From everlasting death.

V. From the neglect of Your inspirations.

V. By the mystery of Your holy Incarnation.

V. By Your Nativity.

V. By Your Infancy.

V. By Your most divine Life.

V. By Your labors.

V. By Your agony and passion.

V. By Your cross and dereliction.

V. By Your sufferings.

V. By Your death and burial.

V. By Your Resurrection.

V. By Your Ascension.

V. By Your institution of the most Holy Eucharist.

V. By Your joys.

V. By Your glory. 

V. Lamb of God, who takest away the sins of the world,

     R. spare us, O Jesus.

V. Lamb of God, who takest away the sins of the world,

     R. graciously hear us, O Jesus.

V. Lamb of God, who takest away the sins of the world,

     R. have mercy on us, O Jesus.

V. Jesus, hear us.

     R. Jesus, graciously hear us.

Let us pray. O Lord Jesus Christ, You have said, “Ask and you shall receive, seek, and you shall find, knock, and it shall be opened to you.” Grant, we beg of You, to us who ask it, the gift of Your most divine love, that we may ever love You with our whole heart, in word and deed, and never cease praising You. Give us, O Lord, as much a lasting fear as a lasting love of Your Holy Name, for You, who live and are King for ever and ever, never fail to govern those whom You have solidly established in Your love. R. Amen.

From the Rev. Ronald Check: Catechesis on Indulgences

Q. What exactly is an indulgence and could you provide some examples of how to obtain one?

A. The Compendium of the Current Catechism of the Catholic Church says, “Indulgences are the remission before God of the temporal punishment due to sins whose guilt has already been forgiven.  The faithful Christian who is duly disposed gains the indulgence under prescribed conditions for either himself or the departed.  Indulgences are granted through the ministry of the Church which, as the dispenser of the grace of redemption, distributes the treasury of the merits of Christ and the saints.” (No. 312).  An indulgence can be either partial, which remits only some of the temporal punishment due to sin, or plenary, which remits all temporal punishment due to sin.  The usual conditions for obtaining a partial indulgence are: (1) be in a state of grace (free of mortal sin); (2) intend to receive the indulgence; (3) perform the prescribed action of the indulgence.  The usual conditions for obtaining a plenary indulgence are: (1) have the intention of gaining the indulgence; (2) be free from all attachment to venial sin; The following must be completed within a few days before or after the prescribed action of the indulgence, though the same day is best, if possible: (1) Receive the Sacrament of Penance; (2) Receive the Eucharist; (3) Pray for the intentions of the Holy Father.

The Norms guiding the obtaining of indulgences can be found in the Apostolic Constitution Indulgentiarum doctrina.

Some examples of partial indulgences are: recitation of certain prayers, saying the Creed, praying the rosary in private, teaching or studying Christian doctrine, the praying of litanies, the Magnificat, reading of Sacred Scripture, among others.

Some examples of plenary indulgences are: Adoration of the Blessed Sacrament for at least one hour.  Making the Way of the Cross or, if unable to get to a church, the pious meditation and reading on the Passion and Death of Our Lord for a half an hour.  Public recitation of five decades of the Rosary (this must be done vocally, continuously, and with the Mysteries announced out loud and meditated on).  A plenary indulgence is granted on each Friday of Lent to the faithful who after Communion piously recite before an image of Christ crucified the prayer: “Look down upon me, good and gentle Jesus,” (on the other days of the year the indulgence is partial).  A plenary indulgence is gained when an Act of Consecration is publicly recited on the feast of the Sacred Heart of Jesus.  A plenary indulgence is received by those who publicly make the Act of Consecration of the Human Race to the Sacred Heart on the Feast of Christ the King (last Sunday in October per the traditional calendar).  A pious visit to a church, a public or chapel on All Souls' Day (November 2) with the prayers of one Our Father and the Creed; this indulgence is applicable only to the Souls in Purgatory.  A devout visit to a cemetery with a prayer, even if only mental, for the departed souls, from the first to the eighth day of November.

From the Rev. Ronald Check: Catechesis on the Immaculate Conception

The solemn definition of Mary’s Immaculate Conception was proclaimed as an independent dogma by Blessed Pope Pius IX in his Apostolic Constitution “Ineffabilis Deus” (December 8, 1854).  Though the Holy Father was highlighting a privilege given to Blessed Mother, in fact he was also stressing the particular dignity and holiness that was required to become “Mother of God.”  Since Christ Himself is sinless, so also this privilege was according to His Mother so that the human nature, which Christ received from her would not be tainted by original sin.

The dogma of the Immaculate Conception states “that the most Blessed Virgin Mary, from the first moment of her conception, by a singular grace and privilege from Almighty God and in view of the merits of Jesus Christ, was kept free of every stain of original sin.”  This teaching stresses that Mary’s freedom from original sin was a privilege afforded to her prior to the suffering, death and resurrection of Christ, and yet this freedom was still dependent upon it. Christ suffered and died for the redemption of our sins.  This dogma says that Mary shared in the graces of the Paschal Mystery in an anticipated or retroactive way.

Although difficult to explain, original sin brings about disorder in thought and behavior.  While original sin is taken away with Baptism, the effects of this sin remain.  Our Lady was preserved from Original Sin and hence also from its effects.  Her human nature was preserved from any disorder or disintegration caused by sin. In declaring Our Lady “immaculately conceived," the Church sees in Mary one who never denied God the least sign of love.  Thus, the dogma declares that from her very beginning Mary was exceptionally holy and in constant union with the sanctifying grace of the Holy Spirit. Immaculate Heart of Mary, pray for us, that we may love the Lord as you have loved Him.

From the Rev. Ronald Check: Catechesis on St. Nicholas

This coming Friday, December 6, is the feast day of Saint Nicholas, Bishop and Confessor.  There are many wonderful family traditions that surround this wonderful feast day, so I wanted to speak about them in today’s catechesis.  Saint Nicholas is a wonderful character from the early centuries of the Church and for a variety of reasons has become a favorite saint of little children. This devotion is easily explained, because he was, and still is, a special patron saint of children.  In many parts of Europe, children are still visited by Saint Nicholas on the eve of his feast day.  His feast day comes at the beginning of Advent because he desires to teach us how to prepare our hearts to celebrate a holy Christmas.  In some countries, his main duty is to examine children to see if they know their prayers and catechism, and after teaching them to be good, he distributes fruit and candy and departs with a kindly farewell, leaving the little ones filled with holy awe.  This feast is a wonderful opportunity to meditate on the blessings and joys that God will give us at the intercession of St. Nicholas, through His Son, Jesus Christ, during this holy season of Advent.  St. Nicholas was a holy bishop when he lived on earth and he intercedes for us now in heaven.

Some Ideas to Help Keep this Feast of St. Nicholas in Catholic Homes:

1. On the night before his feast, the Saint has been known to leave bags or shoes filled with gifts and treats for the children as a small foretaste of the graces God desires to give His children while they are in this world to help them attain Heaven.

2. In the morning, after morning prayers, the family could read aloud an account of the life and works of St. Nicholas.

3. Copy the little prayer from the Collect of the Mass of St. Nicholas on to the top half of a 3x5 card.  Fold the card in half and stand one next to each person’s place at the meal table to be read with the grace before meals.

4. To keep the spirit of this feast in a special way, the evening meal could be a festive one.  The table can be covered with a beautiful white table cloth to coincide with the white vestments worn today at Mass.  The meal could be eaten by candlelight.

5. Fashion a pretty centerpiece of evergreen boughs symbolizing everlasting life.  Place a statue or picture of St. Nicholas in the center.  Adorn each side of this centerpiece with 2 red candles to be lit during the festive evening meal.  Note: be careful not to mistake statues and pictures of “Father Christmas” for St. Nicholas.

6. Say this prayer with your children or for children: “God our Father, we pray that through the intercession of St. Nicholas, you will protect our children.  Keep them safe from harm and help them grow and become worthy in Your sight.  Give them strength to keep their Faith in You; and keep alive their joy in your creation.  Through Jesus Christ our Lord.  Amen.”

7. Cook the Traditional St. Nicholas Day Dinner:  4-6 lb. pork shoulder roast -stuffed with: 1/2 cup diced fresh cranberries, 1 apple, diced, 2/3 cup prunes cut into bits, 1/2 -2/3 cup raisins.  Bake in oven for about 3 -3/12 hours at 350 degrees. Or cook in crock pot all day slowly. (Serves 8) Accompany with mashed potatoes and gravy, vegetable, dinner rolls. 

Catechesis on Predestination, Creation, and Freedom, Part 3 -- By Fr. Ronald Check

I received this wonderful, but very deep question: “Since God knows the wonderful and yet, somewhat deep question, “Since God know the future, why does He create souls that he knows will spend eternity in Hell?”  This is part three of the response. I have quoted for you from a priest author who has responded to this question by building on the teaching of Saint Francis DeSales who personally struggled with this issue as a young man, and who later fought vigorously against this Calvinist heresy as a Priest and Bishop.

Father Most synthesizes Saint Francis DeSales’ teaching in the following way:

276. Synthesis of the teaching of St. Francis: St. Francis insists that God wills the salvation of all “with a genuine will”. He does this “even after the sin of Adam.” Therefore, there is no reprobation on account of original sin. Nor is there desertion before consideration of ₆ demerits, for “it would be the part of impious boldness to wish to attribute the lack of love in an ungrateful man to the lack of heavenly help and grace,” because even though “the gift of being God’s belongs to God, yet it is a gift which God denies to no one, but offers to all, and gives to those who freely consent to receive it.” But so that we may not misunderstand these words about the consent, St. Francis adds that the very consent or acceptance of grace is the effect of grace: “you have even received the acceptance . . . and the consent.” Hence: “Is it not the part of most insane impiety to think that you gave effective and holy activity to the divine inspiration because you did not take it away by resisting? We can hinder the efficacy of the inspiration, but we cannot give efficacy to it.”

Father Check’s personal observation: God intends all to be saved and gives all the possibility of salvation. He gives us the graces and the all the necessary means for salvation. But some, sadly, misuse their free will and choose that which is evil. The Good God respects the gift of our free will and continually offers us the possibility of salvation. When God creates souls, at the moment of conception, while He has foreknowledge of the future, He always creates with the intention that each soul should possess the greatest possible happiness in heaven. So creation of a soul necessarily comes with the Divine Intention for our eternal happiness in Heaven. This shows the goodness of God. But sadly, some souls are led astray by temptation and some choose to reject God and His holy will. God does not create souls to spend an eternity in hell. He creates always with the intention that we will spend an eternity in heaven. If any souls are in hell (obviously, evidence of this is difficult to discern) they have sadly chosen to be there of their own accord. The Catechism of the Catholic Church teaches, “God predestines no one to go to hell; for this, a willful turning away from God (a mortal sin) is necessary, and persistence in it until the end. In the Eucharistic liturgy and in the daily prayers of her faithful, the Church implores the mercy of God, who does not want "any to perish, but all to come to repentance". (CCC, no. 1037)

Catechesis on Predestination, Creation, and Freedom -- Part 2, by Fr. Ronald Check

The following question was submitted: “Since God knows the future, why does He create souls that he knows will spend eternity in Hell?”  This is part two of the response.  Below are exact quotes from Saint Francis DeSales.  Next week we will look at Father Most’s synthesis of the Saint’s teaching.

275. The teaching of St. Francis himself: We shall read his views from three passages of his Treatise on the Love of God, and then, collect the principal points.

1)      Treatise 3.5: St. Francis is speaking about the gift of final perseverance: 4 "First he willed, with a genuine will that even after the sin of Adam all should be saved, but in a way and with means suited to the condition of our nature; that is, He willed the salvation of all who would give consent to the graces and favours which He would prepare, offer, and distribute for this purpose.  Now among those favours, He willed that the call be first, and that it be so tempered to our freedom that we at our good pleasure could accept or reject it.  And to those whom He foresaw would accept, He willed to give the sacred movements of repentance; and to those who would follow those movements, He decreed to give holy love; and to those who would have love He planned to give the means needed to persevere; and to those who would use these divine helps, He decreed to give final perseverance and the glorious happiness of His eternal love....Without doubt, God prepared heaven only for those whom He foresaw would be His... But it is in our power to be His: for although the gift of being God’s belongs to God, yet this is a gift which God denies to no one, but offers to all, and gives to those who freely consent to receive it.”

2)   Treatise 4.6: In this chapter St. Francis is concerned principally with explaining that we owe it to God that we are able to love God: 5 "So tell me, miserable man, what you have done, in all these things, of which you could boast?  You have consented, I know it well: the movement of your will freely followed the movement of heavenly grace.  But all that-what else is it but to receive the divine working and not to resist? And what do you have in this that you have not received?  Yes, even, poor man, you have even received the acceptance of which you boast, and the consent, which you brag about... Is it not the part of most insane impiety to think that you gave effective and holy activity to the divine inspiration because you did not take it away by resisting?  We can hinder the efficacy of inspiration, but we cannot give efficacy to it....”

3)   Treatise 4.5: In this chapter St. Francis vigorously insists that the sole cause of the lack of love is in us: 6 ”Just as it would be the part of impious boldness to attribute to the powers of our will the works of holy love that the Holy Spirit does in us and with us, so also it would be the part of impious boldness to wish to attribute the lack of love in an ungrateful man to the lack of heavenly help and grace.  For the Holy Spirit cries out everywhere, on the contrary, that our destruction comes from us . . . that divine Goodness wills that no one perish, but wills that all come to the knowledge of the truth: He wills that all men be saved. ” 

Notes (As Fr. Most Records Them):

4 Treatise on the Love of God 3.5

5 Ibid., 4.6

6 Ibid., 4.5

Catechesis on Predestination, Creation, and Freedom -- Part 1, by Fr. Ronald Check

The following question was submitted: “Since God knows the future, why does He create souls that he knows will spend eternity in Hell?”  This is a great question!  It’s also a very theological question.  Because of the theological complexity of this question and the need for a pastoral and somewhat clear explanation, I am turning to Father William Most, who has explained the answer based upon the teaching of Saint Francis DeSales, a Doctor of the Church.  It is important for any theology to rely heavily on Saint Francis DeSales because of his theological authority on this subject.  Saint Farncis DeSales spent much time and energy fighting against the Calvinists, who believed in predestination.  He also had a personal spiritual struggle with this theory.  He is both an intellectual as well as a spiritual authority.  Predestination basically asserts that God, because of his fore knowledge of all future events, has already pre-destined certain souls to heaven or to hell.  This contradicts Catholic Teaching on the subject.  The next few weeks, we will see why this is the case.  This answer is coming from: “The MOST Theological Collection: Grace, Predestination and the Salvific Will of God: New Answers to Old Questions” (Pt. 2: Predestination and reprobation - Ch. 16: The teaching of St. Francis de Sales).  This answer will be done in several parts.  And so, Part 1…

273. The special importance of teaching of St. Francis de Sales:The thought of this Doctor of the Church is of special importance since the Pope himself followed the advice of St. Francis in putting an end to the debates De Auxiliis. Pope Pius IX reports it as follows: (1)“...our Predecessor of holy memory, Paul V, when the famous debate De Auxiliis was being held at Rome decided to ask the opinion of this Bishop on the matter and, following his advice, judged that this most subtle question, full of danger, and agitated long and keenly, should be laid to rest, and that silence should be imposed on the parties.” The special importance of his teaching is even clearer from the words of Pius XI: (2)“But taking the opportunity, he lucidly explained the most difficult questions, such as efficacious grace, predestination, and the call to the faith.”

Notes (As Father Most records them):

1.	Note in Context: Dives in misericordia Deus, AAS 10, 411-12.
2.	Note in Context: Rerum omnium perturbationem. AAS 15.56.

Look next week for what St. Francis de Sales actually says…