CAPG's Blog 

 Persons out of the Church have no other idea of worship than united prayer. They are utterly ignorant of the doctrine of Sacrifice. With an appalling blindness they are blind to the true worship of God. The highest and holiest act of religion is unknown to them; is as if God had never ordained it. If they speak of Mass, they only speak of it to blaspheme. We can therefore easily see how wisely the Church acts in this matter when she ordains Mass must be said in Latin. And if in some parts of the East other languages are allowed, yet the are ancient languages, long forgotten, which the people generally do not understand. This is a great safeguard of the true doctrine. And thus everyone, unfettered by the letter of any book, can assist at the great Sacrifice which the High Priest after the order of Mechisedech offers on the Altar by the hands of His Ministers; and can bring, as and when he pleases, all his joys and griefs and perplexities and fears and thanksgivings to God, and lay them at His Feet. His prayers are not cramped or hindered by formal words unsuitable to him at the time, but in the liberty of the Spirit, and in the freedom wherewith Christ hath made him free, he can make known with confidence all his wants to God. It is different of course with the Priest who says Mass. He must use the prescribed form of words, for he offers the Sacrifice not in his own name, but in the name and as it were in the person of our Lord. But when he hears Mass he can pray with the same liberty as others. It is of this worship our Lord spoke when He said, “the true adorers shall adore the Father in spirit and in truth.” “God is a Spirit; and they that adore Him must adore Him in spirit and in truth.”

Mass therefore being the very holiest and highest act of worship, we ought to assist at it with intense reverence and devotion. We ought to be very careful never to hear Mass carelessly, but try to gain from it all the fruit that we can, and give to God by it all the glory that we can.

Source: Septem or Seven Ways of Hearing Mass by Fr. Henry Augustus Rawes, O.S.C.

"Our vocation is not to go and reap in the Father's fields: Jesus does not say to us: " Cast down your eyes and reap the harvest"; our mission is still more sublime. Here are the words of the Divine Master: "Lift up your eyes and see..." see that in Heaven there are empty places; yours it is to fill them...you are as Moses praying on the mountain; ask of Me laborers and I will send them; I await but a prayer, a sigh from out your heart!"

-- St. Therese of Lisieux (St. Therese of Lisieux Spiritual Maxims)

Most Merciful Father, I humbly beseech Thee to send down upon Thy Servants, the Bishops and Pastors of Thy Church, and especially upon the Bishop of this diocese, and the Clergy of this parish, Thy heavenly blessing.

Give them the Spirit of wisdom and holiness, patience and charity, zeal and watchfulness, that they may faithfully declare Thy will, boldly rebuke vice, rightly and duly administer Thy holy Sacraments, and intercede with Thee acceptably for Thy people.

Support and comfort them under all suffering and opposition for the cause of Thy truth, and grant that they may turn many to righteousness; through Jesus Christ our Lord. Amen.

Source: CAPG

"Every priest knows that Mary, as Mother, is also the most distinguished modeler of his priesthood, since it is she who moulds the priestly soul, protects it from dangers, from routine and discouragement, and maternally safeguards it, so he may grow in wisdom, age and grace, before God and men."

-- Congregation for the Clergy (Directory on the Ministry and Life of Priests)

Source: Bulletin of Catholic Laymen, Raleigh Diocese September 1945

Raleigh, N.C. (NC) - Bishop Vincent S.Waters - who earlier required Sisters in the Raleigh, N.C., diocese to wear identifiable religious garb - has made the same demand of his priests.

In a recent letter to diocesan priests, pastors and heads of Religious orders, Bishop Waters called it "important for the good of souls of priests, as well as the people they serve," that priests wear clerical garb except for recreational activities.

The bishop's directive says pastors "should report to me Sisters working in their parishes - studying or doing secular work - who are not complying with this request."

Noting that similar clothing regulations are contained in canon law and were reaffirmed by the last Raleigh diocesan synod, held in 1948, Bishop Waters said any priest who disregards the regulation is "subject to the withdrawal of this diocesan faculties." These faculties include such clerical functions as preaching and hearing confessions.

The Raleigh diocese - comprising the whole state of North Carolina - has 66,933 Catholics out of total state population of more than five million.

Source:December 3, 1971 Small Town Papers

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The cleric should wear "suitable clerical clothing, according to the norms issued by the Episcopal Conference and according to legitimate local customs." (Canon #284) This means that such clothing, when it is not the cassock, should be distinct from the manner in which laymen dress, and in conformity with the dignity and sacredness of the ministry.

Apart from entirely exceptional circumstances, the non-use of clerical clothing on the part of the cleric can manifest a weak sense of his own identity as a pastor completely dedicated to the service of the Church (# 66).

Source: EWTN

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Outside liturgical functions, a black suit and Roman collar are the usual attire for priests. The use of the cassock is at the discretion of the cleric.

Source: USCCB

Source: Sister Saint-Pierre and the work of Reparation, Rev. Janvier 1885

O Queen of Martyrs! Who hast, in every age, overthrown heresies, stretch forth the arm of thy power against the spirit of Satan, now unchained upon earth, and against the men of sin, who have become his agents. Behold the impious war which they do not cease to wage against Jesus Christ, thy Son, His Vicar, His Church, His Priests, and His Children. See, the ruins which they have heaped around us, the waves of blood which they have caused to flow, the countless souls which they have perverted, and cast into hell.

O! Holy Virgin, powerful Help of Christians, we entreat thee, come to our aid. Come quickly with the celestial army, especially the intrepid Archangel Michael. Kindle in all hearts, especially in the hearts of Priests, the sacred fire of most ardent zeal. Place thyself at our head, august Mother of the God of hosts, and lead us to the battle. Sustain us by thy prayers; encourage us by thine eye. Scatter before us these new infernal legions, as the wind scatters the clouds. Powerful Help of Christians, give us victory, give us triumph and peace; obtain for us a holy life and a holy death. Amen.

Who is like to God, quis ut Deus?
Who is like to Jesus, Son of God and of Mary, quis ut Jesus?
Amen.

Source: Rev. Fr. Jean Lyonnard S.J. ( Perpetual Intercession to the Agonizing Heart of Jesus, 1871)

"But when the king had heard of it, he was angry, and sending his armies, he destroyed those murderers and burned their city." Matt xxii, 7.

SYNOPSIS. The meaning of the parable. God's desire for the salvation of all men. Hence all are invited again and again to do penance and amend their lives. The testimony of Scripture on this point. The relation be tween justice and mercy. God s punishment of old of those who refused His call to penance, i. e., the ark and the Hood. This is just as true in our times. Therefore, let us look to it that we escape the just anger of God.

In the king spoken of in today's Gospel, we have an example of forbearance. When those whom he had invited to the feast failed to appear he did not at once become angry, but sent his servants out again with a more pressing invitation. When this kindness met with more evil results ending in the murder of the servants, the king became very angry and sent an army to set fire to the city.
This is a parable telling us of the forbearance of Almighty God, who invites men to do penance and patiently defers punishment even when the invitation is ignored. If a person, says St. Bernard, notices a defect in his house he will not immediately tear it down, but will seek to repair the defect. God sees the wrongdoing of man; He does not immediately visit punishment on the wrongdoer, but patiently waits and gives him many opportunities to amend. "But thou hast mercy upon all because thou canst do all things, and overlookest the sins of men for the sake of repentance," says Solomon (Wisdom xi, 24). And the Lord calls to sinners through the prophet Ezekiel : "As I live, I desire not the death of the wicked, but that the wicked turn from his way, and live" (Ezekiel xxxiii, fi), and through Isaias: "If your sins be as scarlet they shall be made as white as snow, and if they be as red as crimson they shall be white as wool" (Isaias i, 18). It is in the power of God to punish sinners as soon as they fall, but He wishes them to repent and reform. God's goodness and forbearance are not limited, but when the measure of iniquity is full, justice steps in and deals out retribution. When the first sinful generation of mankind refused to do penance, God resolved to punish the evildoers, and He said to Noah: "The end of all flesh is come before me, the earth is filled with iniquity through them, and I will destroy them with the earth. Make thee an ark of timber planks. Behold I will bring the waters of a great flood upon the earth to destroy all flesh." Noah did as God commanded him, and it took him one hundred years to build the ark. Why such length of time to build an ark when the magnificent temple of Solomon was built and completed in seven years? St. Chrysostom explains this in the words : "God let so much time be spent in building the ark because He desired that for all this time the work of erecting the ark should be a constant warning and exhortation to the perverse people to acknowledge their guilt before the threatened punishment would descend upon them."

And this great forbearance of the Lord is witnessed in all ages, yea, also in our times, in ourselves. Why does the Lord show such great forbearance and love? For no other reason than that men should acknowledge and repent of their sins and seek forgiveness in His mercy. He wants not the death of the sinner, but that he repent and live. He not only has forbearance with the sinner, He also admonishes him in many ways to return to Him. If you will examine your conscience you must acknowledge that God has often brought to your mind the deplorable condition of your soul, and admonished you to do penance. God calls you to Him: "Return to me, and I will receive thee" (Jer. iii, i).

Do not forget, however, that the Lord will in the end punish severely those that fail to pay attention to His admonitions. Do not misuse His forbearance, for death may suddenly overtake you, and in death the justice of the Lord. I will close with the words of the Apostle: "Despiseth thou the riches of His goodness, and patience, and long-suffering? Knowest thou not, that the benignity of God leadeth thee to penance ? But according to thy hardness and impenitent heart, thou treasurest up to thyself wrath, against the day of wrath, and revelation of the just judgment of God" (Romans ii, ,4-5).

Source: The Bulletin

Sisters of Mercy, Catholic Encyclopedia

Sisters of Mercy have been serving in North Carolina close on to ninety years
1951, The Bulletin.
Belmont, NC.

In 1862, an urgent appeal was made to the Sisters of Our Lady of Mercy in Charleston, SC., to rush to the assistance of the city of Wilmington, NC, which was stricken with an epidemy of yellow fever. Father Thomas Murphy, the pastor, and at one time the only priest in North Carolina, was himself a victim of the plague.
As the result of their work of mercy and charity the Sisters, endeared themselves to the people of Wilmington, and were bade farewell with reluctance when they returned to their home in Charleston.
At the Second Plenary Council of Baltimore in 1866, the Vicariate Apostolic of North Carolina, was erected. Father James Gibbons, of Baltimore, who later became Cardinal Gibbons, was appointed Vicar Apostolic. Upon his arrival in Wilmington, he found an impoverished South, its mills and factories closed, its farms laid waste, and its people disheartened. Race riots were of frequent occurrence. In fact, on the very night of his arrival there was a torchlight procession of black people through the streets.
Father Gibbons saw the urgent need for Catholic schools and requested Sisters from the community at Charleston. Three Sisters were sent to establish the new mission. People gathered in crowds on street corners to gaze in amazement at the Sisters and their religious habits.
Immediately upon their arrival the three Sisters began the work of instructing children and of visiting patients in the local hospital. Money was needed for the care and relief of charity patients. The Mayor of Wilmington, Silas Martin, having been approached in order to obtain assistance, gave the Sisters a sum each week to be used for the need of the poor.
The fist postulant to be received into the young community, and also the first to die, was Miss Margaret Price, a sister of the famed "Tar-Heel Apostle," Father Frederick Price, co-founder of Maryknoll.
In 1872, the Wilmington community became a foundation separate from the Charleston House. In the same year, Bishop Gibbons became Bishop of Richmond, and although his visits to his "children in Wilmington" were infrequent, he sent them many letters of encouragement and continued his financial assistance. In one letter he wrote: "Though my calls are numerous and means not colossal, I can never forget the cherished home, my own creation, whose children prosecute the good work after their father was snatched from  them."
When the Sisters planned to establish their first branch house in Western North Carolina, Bishop Gibbons was dubious about the venture, but consented because he felt that it would give the Sisters an opportunity to get away from the swampy lowland in which they were then located. To pay for the equipment in this new school at Hickory, the Sisters saved by using one fire and one lamp at night. Finally, this house was closed because of the impossibility of securing a priest to minister to the community.
Other places were considered as sites for a permanent foundation, but for various reasons were not found suitable. In 1891, Bishop Leo Haid, Abbot of the Benedictine Monastery at Belmont, NC, and Bishop of North Carolina, advised the Sisters that there was a valuable piece of property for sale between the monastery and the city of Belmont. After much negotiating, the property was purchased and a frame building was erected.
When the Sisters arrived at their new home late on summer afternoon, they found to their dismay that as yet no doors had been hung in the building. In the midst of their discussion about preparation for the coming night, several Monks from the monastery arrived with supper for them. The Benedictines continued to supply food for the Sisters for several days.
 Up to this time, the Sisters still retained the habit of the Sisters of Our Lady of Mercy of Charleston. In 1893, they adopted the habit of the Mother McAuley Sisters of Mercy but they did not become officially affiliated with that Order until 1812.
At home, the community has grown from the original three Sisters in 1869 to one hundred and thirty-three Sisters in 1951. The Sisters of Mercy, as is characteristic of their labors, are engaged in caring for the poor, the sick and the ignorant in the State of North Carolina.
In their two large hospitals, Mercy Hospital, Charlotte, and St. Joseph's Hospital, Asheville, hundreds of charity patients have been given the same care and consideration as provided for paying patients. A training school for nurses is operated in connection with Mercy Hospital in Charlotte. The Sisters also visit the poor and sick in their homes. The needy of Charlotte will long remember the charity of Sister Benedict, who distributed food and clothing among them.
St. Leo's Military School for small boys, located near the Mother-house in Belmont, fills a great need in this area since there is no other Catholic boarding school for young boys between Northern Virginia and Georgia.
Besides teaching on all levels of education from kindergarten  through junior college, the Sisters travel miles on Saturdays and Sundays to do catechetical work. They conduct vacation schools during the summer months.
Numerous requests are received from pastors asking that Sisters be sent for their schools. Many of these requests have to be refused because of the lack of a sufficient number of Sisters. Vocations are increasing in number, it is true, but not in numbers to supply the demand. The hospitals plead, " We need more Sister nurses," the schools urge, " Mother, send us more teaching Sisters." The field is ripe to the harvest, but more laborers are needed.
The present Superior of the Sisters of Mercy of Belmont is Reverend Mother M. Immaculate, a native of Savannah, Ga. Her Council is composed of Mother M. Juliana, Mother Assistant; Mother M. Benignus, Burser, and Mother M. John, Mistress of Novices.
Gradually the Sisters were able to open schools in nearby town, and soon hospitals were established. After their gallant services in nursing flu patients in the government hospital in Wilmington in 1918, each Sister received a letter from the government stating: " You risked your life as truly as any soldier on the field of battle."
An orphanage for girls was erected on the grounds of the Mother-house at Belmont. Father Price founded an orphanage for boys near Raleigh. The first children admitted were two boys found starving on the streets of Raleigh, and a third boy sent to the Sisters by the courts.
In 1946, the Belmont Community undertook its first foreign mission at the request of the Bishop of Guam. Three Sisters, left for the South Pacific in the fall of that year to open a native novitiate and a school. Today there are a Guam forty-five Sisters, who have four missions, two schools, and do catechetical work.

Source: The Bulletin

"Our need of divine help is as great today as when the great Dominic introduced the use of the Rosary of Mary as a balm for the wounds of his contemporaries.

That great saint indeed, divinely enlightened, perceived that no remedy would be more adapted to the evils of his time than that men should return to Christ, who "is the way, the truth, and the life," by frequent meditation on the salvation obtained for Us by Him, and should seek the intercession with God of that Virgin, to whom it is given to destroy all heresies. He therefore so composed the Rosary as to recall the mysteries of our salvation in succession, and the subject of meditation is mingled and, as it were, interlaced with the Angelic salutation and with the prayer addressed to God, the Father of Our Lord Jesus Christ. We, who seek a remedy for similar evils, do not doubt therefore that the prayer introduced by that most blessed man with so much advantage to the Catholic world, will have the greatest effect in removing the calamities of our times also. "

Source: On the Devotion of the Rosary (Encyclical of Pope Leo XIII, 1883)