and exquisite wonder of God's Will. God harkens to the cry of His creatures and by them, He bends His Rule of Justice - He reverses His Rule of Justice - and creates a new Rule of Mercy.
We too, mere would-be Saints, also have access to this divine power delegated to the Children of God.The Woman at the Well
The third Sunday of Lent gives prominence to John 4:5-42. Jesus speaks to the Samaritan woman and they discuss the meaning of life.P the kind of worshipper
Jesus tells her about the living water that wells up to eternal life. He speaks about the true worshipper
the Father wants,
and those who worship
must worship in spirit and truth. P
The Gospel tells us that the woman had five husbands and the current man she had was no husband.This undermining of authority
From this intriguing story which portrayed God's mercy so well, our Parish Priest came up with an amazing insight, if I might misuse that word.
The PP pointed out that Jesus did not berate the woman because of her sinfulness, but spoke to her of spirit and truth and salvation, for Jesus made it clear that He is the Christ. Now, this is a truly good point to make from the Gospel story, but unfortunately, the PP used this to ridicule the person who apparently complained that the purifying of the cup at Mass was not being done properly!
He compared Christ's mercy upon the women and her great sins, with what he obviously deemed was a pathetic complaint about Mass rituals.
This type of attack upon real Catholics is common for the modernist and the pro-modernist and of course, reeks of deception and very poor teaching of The Catholic Faith.
Here, we have a real Catholic who, no doubt, approached Father and queried him on the matter of purification of the chalice after Holy Communion - a query that I have heard from other concerned real Catholics.
What the PP is saying is that Christ did not harp on the woman's great sins, therefore we should not harp on little sins, presuming he still believes in sins!
He is saying that the ritual details laid down by The Church are unimportant. We must look at the big picture and forget about the minor matters, is what he suggests!
Now, this is not an unimportant matter at all. This is extremely important, for disobeying The Church on what seems little things to the pro-modernist, is merely the thin edge of the wedge.
Bit by bit, as one ritual detail after another is discarded in disobedience, the Holy Mass is shredded; torn apart; reduced to a communal ceremony, a public supportive get-together.
In this particular case, we are considering the holy chalice which still contains Drops of the Precious Blood and which must be purified by the Priest, Deacon or acolyte.
Refer to a full answer on this matter hereafter.
The Battle Over Truth
These numerous 'little' disobediences of Church regulations, and some of them more then serious - e.g. unlawful use of the Third Rite of Penance - are all intended to undermine Church authority, particularly with regard to the Vatican.
is intended to undermine
Once The Universal Church is undermined and its ordinances made to appear ignoble, outdated or unreal, everything that The Church teaches then falls under the same false perception. Purifying the Holy Chalice
If a person does not need to follow Church instructions on the liturgy, then why follow Her on any other instruction?
At the same time, we have modernists and their lackeys who rubbish The Church, especially of past times, suggesting this Pope was wrong and that Pope erred; that The Church has made blunders over past centuries, etc. etc. etc., again undermining the authority of The Church!
And yet again, the intention is to undermine Truth Itself; God Himself; Christ Himself.
Therefore, to use the Gospel teaching for the sake of deception must be viewed as serious, for this is using the Gospel to destroy the Gospel.
Rome has answered queries on this matter as reproduced hereunder.
P Query: After the distribution of communion the priest often is observed purifying the vessels (chalice, paten, ciborium) at the middle of the altar. Cannot a better place and time be chosen to do this? May another minister purify the vessels?
Reply : a. The directives in the GIRM are to be observed. There is a general principle in no. 238: The vessels are purified by the priest or else by the deacon or acolyte after the Communion or after Mass, if possible at a side table.
The directive as to time (Whether after communion or after Mass) is completed in no. 229 with one regarding places (at the side of the altar). It is implicit in this regulation that the celebrant never stands at the middle of the altar as he purifies the vessels (see also no. 120).
b. Other particulars are found elsewhere in the GIRM: As to the priest, no. 120: After communion the priest returns to the altar and collects any remaining particles. Then, standing at the side of the altar or at a side table, he purifies the paten or ciborium over the chalice, then purifies the chalice, saying quietly: 'Lord, may I receive these gifts,' etc., and dries it with a purificator.
If this is done at the altar, the vessels are taken to a side table by a minister. It is also permitted, especially if there are several vessels to be purified, to leave them, properly covered and on a corporal, either at the altar or at a side table and to purify them after Mass when the people have left.
As to the deacon, no. 138: After communion, the deacon returns to the altar with the priest and collects any remaining fragments. He then takes the chalice and other vessels to the side table, where he purifies them and arranges them in the usual way; the priest returns to his chair. But it is permissible to leave the vessels to be purified, properly covered and on a corporal, at a side table and to purify them after Mass, when the people have left.
As to the acolyte, no. 147: After communion, the acolyte helps the priest or deacon to purify and arrange the vessels. If no deacon is present, the acolyte takes the vessels to a side table, where he purifies and arranges them.
The remarks on the priest, deacon and acolyte are applicable to a special minister who lawfully distributes communion (see SCDS, Instr. Immensae caritatis; RR, Holy Communion and Worship of the Eucharist outside Mass, no. 17). See also GIRM no. 229 on a priest celebrating without a congregation; nos. 202-206 on a concelebrated Mass: Not 14 (1978) 593-594, no. 15. 257. P
And of course, a special minister who lawfully distributes Communion, is classed as an extraordinary minister and used only in urgent cases.
P INSTRUCTION ON CERTAIN QUESTIONS REGARDING THE COLLABORATION OF THE NON-ORDAINED FAITHFUL IN THE SACRED MINISTRY OF PRIEST