Return of Reverence ~ Fr Ripperger

the current Holy Father Pope Benedict the 16th observes in his letter that accompanies the mosum ponic Quorum he says quote this occurred above all because in many places celebrations were not faithful to the prescriptions of the new missile but the latter actually was understood as authorizing or even requiring creativity which frequently led to deorations of the Liturgy which were hard to bear I am speaking from experience since I too lived through the period which with all its hopes and all its confusion and I have seen how arbitrary deformations of the Liturgy cause deep pain to individuals totally rooted in the faith of the church unquote for some time now I think there's been kind of a growing sense that there is something wrong with the way many people are approaching the Liturgy and sacred things to get a sense of it one only has to recount the stories of the Sacred species being poured down the aquarium priests finding host scattered throughout the churches one time I heard a priest said they were stuffed inside the hand missiles um people walking by the Tabernacle without even giving a nod let alone a genu flection the disrespect people have for the clergy just to name a few yet there is a growing sense that we need to recover a sense of the Sacred not just in the Liturgy but in the general living of Our Lives to recover a sense however of reverence it is necessary to have a precise understanding of what reverence is so if you want to know what to do you have to know what you're doing for it seems that many people even when they want to be reverent do not really know how to be reverent so the nature of reverence St Thomas aquinus observes that reverence is an action contained under the virtue of religion and the virtue of religion is the virtue by which we give due worship to God in Tom mistic moral theology every action which flows from a virtue has a particular object or thing about which it's concerned and St Thomas observes that the object of reverence is something excelling he says that is some Excellence possessed by the person in other words we show reverence to somebody because of some Excellence he possesses above or and or in relationship to us for this reason St Thomas says that reverence consists in ex an exhibition or offering or a showing of Honor which is the testimony of virtue yet he goes on to make a distinction between reverence and honor he says honor implies a certain witnessing to a person's Excellence you do something that shows yes you have this Excellence hence men who want to be honored seek the testimony of their Excellence moreover testimony is rendered either before God or before man before God he says who is the Searcher of Hearts the testimony of the conscience suffices and therefore honor with respect to God is able to consist in only an an interior motion of the heart for instance someone thinks about either the Excellence of God or also of other men before God but so far as to men someone is not able to give testimony except by some exterior sign sign or words for example when someone orally pronounces the Excellence of somebody or in Deeds as by inclinations salutations or other things of this kind or also by external things for example in the giving of a gift or present or by erecting a statue or things of this sort according to this honor consists in exterior or Corporal Corporal signs unquote the difference between honor and reverence is that reverence in relationship relationship to God consists principally in the interior motion of the heart whereas honor in the broader sense or just in relationship to other people is shown principally exteriorly that isn't something we do what is this motion of the heart since reverence is in relationship to God is an act of the virtue of religion it principally consists in the person subjecting themselves to God that is the person submitting himself intellectually volitionally and in all all aspects of his being to to the service of God this submission involves four virtues the first is humility and so far as the person through the virtue of humility recognizes that he is subject to God and that he is not above God or contrary to the modern thinking that he thinks himself to be God in this respect humility causes a person to show reverence to God who he knows to be more excellent than himself on the other hand by reverencing God that is by showing him honor the person lowers himself and therefore is humiliated the second virtue is the virtue of sacrifice since reverence to God is done by sacrifice as St Thomas tells us and the principal way in which we offer sacrifice he says therefore is by sacrificing our will to God and he says this because the will is the thing that's most properly our own because the intellect had in a certain sense is submitted to the things that comes into it that is to reality and things of this sort whereas the will is what we decide to make of ourselves and so it's the thing that's most principally our own this is not done but therefore by sacrificing our will to God by following our own will that is by doing the will of God in each and every moment of Our Lives is the way in which we sacrifice our will to God that in itself will manifest perfect reverence to God the third virtue is the virtue of Charity by which we love God and our neighbor for the sake of God and that's an important point for St Thomas it's not just love of God and love of neighbor because as Christ said we just talking about love of neighbor the Gentiles do as much but rather it's love of your neighbor for the sake of God the third St Thomas observes that charity increases reverence or filial fear and filial fear is the gift of the Holy Spirit by which a person fears offending God through his sin essentially this means that we must seek purity of heart in which we seek never to commit any sin of any kind people have to stop not just mortally sinning they have to stop venally sinning and when people hear that they think well is that even possible but the Saints say that's the beginning of the spiritual life not the end that is to stop sinning a man who does not care about whether he sins cannot be said to be reverent the last virtue is that we must develop the virtue of obedience which consists in doing the will of our superiors as a form of sacrificing our own will to God in other words the reason you're obedient to your Superior is not because of him but because he has received Authority from God obviously in the last 40 years the lurgical abuse and therefore the lack of reverence is due to a systematic Disobedience on the side of many clergy that there is still more required on the part to be reverent and this essentially consists in doing different kinds of Acts the first is that St Thomas says that man offers reverence to God through prayer we cannot recover a sense of the reverence a sense of reverence if we are not praying and it is clear that prayer especially mental prayer not vocal prayer where you say the prayers vocally and out loud and that type of thing even though those are good um that mental prayer has collapsed among the faithful and even the clergy in the last 40 years and Teresa vavala says that mental prayer is the entrance into the other seven higher levels there's seven higher levels of Prayer and you're never going to get up to those higher levels which is a way of subordinating your intellect and will to God because that's what prayer is the lifting in the mind and heart to God you're never going to get into those higher levels without mental prayer so if you want to increase reverence in your life you must strive to master mental prayer the second act in relationship to reverence is adoration which principally consists in an interior reverence to God that is we love and adore God and by doing so we begin to order our faculties our intellect our will our emotions and things like this to God however man is a composite being composed of body and soul and so St Thomas says that reverence to God is Not Just mental although that is its principal part it's also bodily therefore we show reverence to God through certain kinds of bodily actions and positions which suit our subjection to God as creatures to the Creator as servant to master and Lord and the current Holy Father in some of his writings is even mentioned that you know there's certain ways in which the participation of the faithful occurs merely by kneeling genuflecting uh orienting themselves in a certain direction and things of this sort St Thomas says that a specific kind of reverence is due to God who has a singular notion of excellence in other words there's nobody like him and the offering of this specific kind of reverence to God is called lria or worship we therefore not only worship God interiorly but also exteriorly through the external ceremonies of the church such as the holy sacrifice of the mass benediction various devotions such as Stations of the Cross Rosary Etc also the reception of the sacraments and various blessings and so on historically the church has always recognized that there was a certain bodily gestures or certain positions which manifested this reverence to God because it manifested a a position of subjection or loneliness namely genu flection prostrations folding of our hands so you know putting your hands together lowering our heads bowing at certain points tiptoeing so when you're walking into church you don't make a lot of noise a chastened voice the kissing of the Rings of a bishop because that's a sign of reverencing God whose authority is is invested in the bishop removal of the Hat such as in the case of men when they come in or putting headdress on which is what St Paul recommends one could also reverence God by erecting statues lighting a votive candles using suitable and worthy objects in the litur such as beautiful chales and beautiful vestments not the burlap stuff which is quite expensive these days for some reason or another and the like and so you can use these different things but there's also the oral confessing or praising of God which is also so there's certain times in which just giving reverence or do honor to God means to defend the church or to defend God's teaching in the presence of somebody the list of course is practically endless one last aspect of reverence before we actually discover or discuss reverence has to do with reverence towards creatures we already saw that reverence in relationship to God is called lria and in relationship to a creature reverence is called dulia or in the case of our Lady hyperdulia reverence in relationship to creatures therefore is four kinds the first is called civil reverence and this is given to Civil Authorities the second is called religious reverence given to ecclesiastical dignitaries all the way from the pope all the way down to the parish priest and then of course there is Supernatural reverence even to the Saints and then there is natural reverence given to those persons who because of legitimate Authority have it as what is something that is due to them such as parents teachers the elderly and the like St Thomas says that reverence shown to parents and to our country is called piety although in English we would call the piety in relationship to our country patriotism St th also calls a reference to prets or ecclesiastical dignitaries the a habit or practice of observances that is when when we observe or do certain kinds of actions in relationship to them so what are the modern-day causes of irreverence well irreverence consists principally in the person refusing to be subject to God or in the person not showing the reverence to God in a due or proper way this essentially means that a person does not honor God properly or he does something that in fact dishonors God for example talking in church not genuflecting in front of the the Tabernacle offering mass sloppily or poorly and not obeying the rubrics such is on the side of priests St Thomas says that the sin of sacrilege consists in somebody irreverently using something sacred and this we've seen as I mentioned before the pouring of the Sacred species down this aquarium or stealing a sacred item or something of this sort the question of irreverence is really about the question of suitability in so far as the particular action of the person which he performs suits or fits the particular sacred person place or thing which he is acting in relationship to the actual causes of the unsuitable treatment of God and sacred things today are many but preeminent among them is the heresy of modernism which is rooted in imis imatis is a philosophical error which bases a person's judgment about reality part of those things in reality pertain Ain to God in himself in the self that is in the person himself in other words they judge whether something is good or bad or whether it's true or not based on how they feel or how it affects them or something of that sort rather than looking at the thing objectively in reality in matters religious the consequence of imanmoeztaqiem are no longer part of objective reality or viewed as such but are now purely based upon a person's own interior sentiment judgment or feeling this philosophical approach destroys the virtue of religion by making the matters pertaining to God subject to the judgment and the will of the creature that is the individual person rather than the creature being intellectually and volitionally subject to God by submitting himself to God's revelation the lack of subjection that arises because of immanentism has an immediate effect that is it affects or brings about the destruction of reverence because the person will only show those kinds of honors which he considers to be which he himself considers to be apt in relationship to his own understanding of God's Excellence rather than what God has taught us through Revelation and the Saints and you know one of the lessons of the Old Testament is is that God came down and told us precisely how we were to worship him in the Old Testament this what he did with the Jews he showed you are to do this this this and this precisely because we're pretty clueless especially after original sin about how to approach God and then what did Christ do Christ came and said do this in commemoration of me so that in point in fact how we worship how we worship God it's not just that we worship God it's how we worship Him and Christ and our Lord taught us in the Old Testament and Christ taught us in the New Testament this is how it's to be done to ensure that reverence is preserved the atismata under the effects of original sin tend to hold something in value because it gives ative or emotional satisfaction and not that the emotions are bad they're good but they have to they have to be subject to reason and they have a certain place but people no longer consider things pertaining to Divine worship as excellent because they do not give us emotional repetitive satisfaction in other words Fallen human nature considers something excellent because it fulfills man naturally in some way rather than looking for what most conforms to what is suited to the service of God God this is why things such as mystery quiet and even the Latin language are important because these things do not give any satisfaction to the appetites laboring under the effects of original sin in other words we must do those things which lift our minds and wills to God rather than those things which give us emotional satisfaction and not that there won't be subsequent emotion as a result of it but that's not the focus we have a reverence for the Holy Eucharist because of its Excellence but this can be known only by faith if we do not have faith we will not be reverence to the Holy Eucharist conversely if we have no reverence for the Holy Eucharist this is a sign of our lack of faith in effect in effect the deeper one's Faith the more reverence he will have for the Holy Eucharist yet St Thomas observes that quote it is a dictate of natural reason that man offers something to Divine reverence but this or that determinate thing which he does is not of the dictates of natural reason but it is of divine institution in human law unquote in other words what the natural law determines is that we must have reverence for God but how one is reverence to God is determined by Divine positive law and ecclesiastical law what does that mean it's determined by Revelation what God taught us through scripture and tradition and ecclesiastical law that is what the church tells us in the case of those things pertaining to Divine reverence and in the case of civil law and custom as to those things which pertain to the forms of natural reverence such as to our parents and to Civil Authorities and things of this sort since what pertains to Divine positive law is that which is known by means of Revelation then what constitutes how we are to be reverent is known by means of scripture and sacred tradition what happened in the last 40 to 50 years was a systematic rejection of many aspects of the sacred tradition and along with it how we are to be reverent to God in other words they threw the baby out with the bath water so to speak that is it was thrown out were the traditional forms of reverence and these were rejected and replaced by human inventions or human Customs for example the pox in the old right the pre the priest after he has said the first Preparatory prayer for communion reverences the altar he kisses The Altar and then he turns to the to the Deacon and he places his hands on top of him and says um in in Latin he says domus or pox take him that is um Peace be to you and then he says and with your spirit and then that's taken to the clergy um one by one so there's a certain progression that happens but this was replaced by the human custom of handshaking which if I understand the history of that gesture right actually was a manifestation that they didn't have a gun in their hand so it was okay to trust them another reason people are not reverent to God has to do with natur the nature of reverence well reverences of different kind they are unified by virtue of the fact that they share a formality or we may say a single perspective that is the showing of honor to those who are above us in other words they all have in common the fact that we show honor to those who are above us in some way while we have different kinds of superiors all forms of reverence hold in common the perspective that we must show difference to those who are above us in some way an excessive egalitarianism which dominates American culture as well as the cult within the church has made people irreverent by refusing to show any difference to anybody because nobody is considered higher than anybody and so well actually that it's not quite right nobody is considered higher than anyone else and so everyone is all on the same level the Practical practical effect of this mindset is that children are not reverent to their parents their teachers or to Civil Authorities this lack of reverence is a sign that children do not consider themselves subject to those above them and this they learn from their parents if you want your children to be reverent even in church you must insist they treat you that is their parents which with natural reverence the Civil Authorities with civil reverence and Priests religious nuns and Bishops with Rel religious reverence no child or adult for that matter will ever have a deep reverence for the Holy Eucharist if he has no reverence for the clergy his parents or Civil Authorities so how do you bring reverence back the first thing is that parents can do is to insist on their children leading a life of piety which is the virtue by which one shows honor and deference to one's superiors particularly one's own parents this will teach them that certain people and even things which belong to those people must be treated with respect this is true even if the priest or parents or authority figure is not the best person morally it doesn't matter it's the office that they hold as parent or as priest and that's why you show them down Defence the reason we have deference for them is because all authority is from God and therefore teaching them respect and deference for their super will have an effect on their approach to the sacred Mysteries which pertain to the things of God this is one of the reasons why homeschooling is so important we must accept the fact which I'm sure most of you already do it's preaching to the choir in a certain sense that our general culture is impious and irreverent and when parents send their children to Public Schools this is what they learn the same may be said for watching of Television listening to Modern forms of Music such as certain kinds of rock and roll and other forms of media by restricting the access to the media as well as by being homeschooled parents can ensure that their children can be taught proper reference for authorities and this will have a direct impact upon their approach to religious matters we must also begin the systematic destroying of the heresy of immanentism basically what this means is that we must reject the teaching of those who hold that the basis of Orthodoxy is ourselves and we must restore the basis of Orthodoxy and objective Revelation which comes to us by means of sacred tradition and scripture which is passed on To Us by the magisterium without Orthodoxy what has which has as it standard the magisterial teaching about sacred scripture and sacred tradition we will never know what how to treat God reverently in other words without Orthodoxy people if you don't have right belief if you don't have the right understanding of what God is and how he's to be approached you're not going to approach him reverently we know this again by virtue of the fact that God had to give detailed instructions in the Old Testament and that means we cannot rely on ourselves to know how to be reverent to God we must must listen to God in his magisterium down through the ages in order to know how to treat God reverently but it is not merely the essential aspects of the dep positive Faith which come by means of sacred tradition which must be restored it must be all of the other aspect aspects of the tradition which have been slowly fashioned over the course of time by the Saints doctors of the church and the popes in other words we must recoup the traditional forms of reverence because they are based upon the understanding the church had of God himself and worship that was due to him the nature of human beings and relationship to God and the nature of Human Action which whether it suits or does not suit God since these traditional forms were modified or rejected in the last 40 to 50 years they manifested lack of understanding of human nature and the nature of God and therefore how men must relate to God conversely if we want to recoup the understanding we must recoup the externals that were in place which teach us how to be reverent to God in other words we learn especially children all parents know this you can't just expect the kid to be a genius and pick it up you know by osmosis he has to see how people are reverent he has to see his parents being reverent and through that he himself will become reverent as St Thomas says the whole exterior Cult of God is especially ordered to this that man has reverence to God yet human affection is such that those who are common and not distinct from others are less revered truly those who have some distinction of Excellence from others are more admired and revered and hence also the custom of man has force that Kings and princes which it is necessary to have reverence by subjects are adorned with more precious vestments and also possess full and More Beautiful clothing and because of this it is necessary that some special time and a special Dwelling Place special vases and special ministers are ordained to The Cult of God that through this The Souls of men are led to a greater reverence of God unquote we have all noticed in the last 50 to 60 years and I say 50 to 60 years because this wasn't something that was the product of Vatican 2 this is stuff that was in place that was starting to become a problem even before then we've all noticed though in the last 50 to years a decline in the aesthetic beauty of chalice vestments churches and other things used in Divine worship I mean I think Beauty one St Thomas says that be one of the effects of beauty is to draw the intellect or Draw the person into contemplation well if you have ugly vestments if you have ugly church if these things are really abstract and they don't have any sense of order or proportion or anything you're not going to draw people to praying and you're as a result you're not going to draw them to any sense of reverence and so this this very fact that they got rid of the aesthetic Beauty manifested a lack of reverence but it is also the cause of your reverence to use an example how can we expect people to treat the whole Eucharist with reverence when priests are using chales made of common material such as clay glass and the like the argument is often used that God doesn't have a preference with respect to gold or clay because he can produce as much gold or clay as he likes in a certain sense this is true Gods can make as much of the stuff as he likes but in another sense it is completely false it is true on the side of God again because he can create and so one thing in relationship to God's causal power that is what he's capable of doing one thing is not any greater than another but on the side of the creature the things that are more rare and difficult to produce have greater value to us and it is these that we must sacrifice to God as a form of reverence if we are cheap with God we are showing him what we really think of him in other words to recover a sense of reverence the churches must go back to traditional Styles which manifest a more orderly worship and therefore a more beautiful and reverent worship priests must begin following the church teaching and discipline regarding the chalice and those things destined for use in the Liturgy which ought to be of precious materials as a sign of our desire to give God what we consider best another kind of external is our external actions or gestures if we are going to show that we are subject to God which is what reverence manifests then we must assume external actions and positions which manifest that subjection we must return to kneeling in order to receive Holy Communion because the scripture tells us that in the name of Jesus every knee shall bow and of those that are in heaven on Earth and under the Earth if at his name every knee shall Bend then aforor as we say in in philosophy than even by a stronger argument before Christ himself in the Eucharist we should be kneeling modern man is stiff necked and refuses to bend his knee to God and this is the effect of imatis in the modernist heresy because it Puffs us up with pride thinking that we're better than we are when we seek something precious for God we get down on our knees which is the position of lonliness which is the position of a slave begging in relationship to his master and once Christ resurrected he said to Mary magdal no noly may tonate do not touch me in order that she may know that he is to treat she is to treat him with reverence and not as a common individual in like manner when people have a profound reverence or respect for other people's property and have a certain fear of damaging it they don't want to touch it even in like manner when it comes to the Holy Eucharist the faithful ought to have a holy fear of touching our Lord least through any fault of their own desecration should occur this is why in the old right of baptism the tongue was exercised the priest would actually Place exercise salt on the person's tongue to make it a fit receptacle for the Holy Eucharist the priest's hands are consecrated at his ordination so that they might be fit instruments for handling the Eucharist in other words his hands are consecrated so that they may touch what is consecrated there is nothing done in any right of the church to set aside the hands of the lady to make them fit instruments for handling the Eucharist now not saying that it's sinful to receive it this way because the church has allowed it and therefore there's no sin involved in it but what this really ultimately means is if we have a real holy fear and a real reverence for it we should ultimately want to receive it on the tongue as a sign of our loneliness and inability to or our unsuitability to hold and to handle our Lord unless of course you're a priest because your hands are consecrated and all of this is a sign that we have to get the sacred Mysteries out of the hands of the non- clerics so that it is a recognition that things are holy and to be revered if only sacred people are handling sacred things it will teach our children what reverence really is I'm sure you've heard there's even rumors now in fact I caught wind of it about four months ago that the Holy Father wants to do an end to communion in the hand and there is um and it's typical Roman form he he makes the decision or thinks about it and then they float it among the ecclesiastics at the top which usually means it leaks which means people like me because I lived in Rome you he hear about it pretty quickly and so I heard about about four months ago and then of course about two months ago um one of the archbishops working in the dcast said you know I think it's time to rethink this and that's another thing they do okay so the next thing you do is you have a kind of a public discussion about it and then the change is made so these are the types of things that they're doing but this is a sign that I think the Holy Father is recognizing that there is serious problem about the way the Holy Eucharist is being handled and he being in the congregation for the div um uh for of of the um deposit of the faith before he was Pope was on the receiving end of all the um news about desecration of sacred species and things of that sort so he was fully aware of what was going on the church needs to reduce the number of options in the Liturgy so that priests do not get the idea that the Liturgy is subject to their whims we learned this from Christ commanding Mary Magdalene don't touch me as well as the story in the Old Testament in which God struck oath down for touching the ark holy things are not touched and this applies even in relationship to the ritual of the Holy sacrifice of the mass on the Liturgy in other words a profound respect on the side of the priest motivates him to make to not make any changes to the Liturgy on his own in fact after the second Vatican Council when they were even before they were making changes to the Liturgy before the new Mass came out and they were making some um minor changes to the old right every single document that came out in the course of a year and a half regarding the Liturgy said no priest has a right to make any changes to the Liturgy on his own authority he cannot add take away or anything and they kept doing this and finally got to the point they just dropped it from there it's of course it's still in canon law but this is something which the church was very um sensitive to uh sensitive towards because the it shouldn't be subject to the whs of the priest he should desire that he should Fade Into the background and that his personality should not in any way affect or dominate the Liturgy in other words if he's going to act in Persona Christie in the person of Christ his own personality has to stand in the background and that the personality of Christ which is more Universal has a more Universal appeal will come to the four this is why we should not Face the People while offering mass and this is again something that the Holy Father said before he was Pope that actually there should be an orientation of everybody facing the same direction because we're all facing God in offering this up yet we know something to be common and ordinary in which we have an easy control and manipul ation over if the priest is allowed all the options in the world the mass will become ordinary and treated as ordinary since it will be subject to the priest's appetites which usually means after a while he bores the people or they get annoyed with his selection and things of that sort then there's also the dictum monkey see monkey do and it has full meaning here if the priest is not acting in a way that is suitable during the Liturgy or even in the church by going around talking to people and things of this sort we can't expect the people to be reverent in other words we got to start insisting that the priest keep his mouth quiet during while he's in church so that it teaches other people that you know this is a House of Prayer you know it's a place of Silence rather it seems to me that the church should predetermine most of it most of the ritual so that the priest knows that the things that are these things are so sacred that he has to keep his hands off of it you know one of the few rights that the lay people have in the church is to attend Mass set according to the rubrics of the church now you if you ask your average Layman how many Mass if you attend where the rubrics were actually said most of them will were actually observed most will say virtually never there's always some violation of the rubrics and this is a sign that you know they they you say this is the age of the lady if it is then why do we keep systematically violating that right of theirs so if the priest keeps his hands off of the Liturgy this in turn will teach the people that again it's so sacred that he shouldn't even touch it this will help people to understand that those things which pertain to Divine worship and Faith are not subject to them but to God Alone who has given the authority to the magisterium this also requires having reverence for the holy The Authority that is the pope within the church who has a right to impose and determine lurgical laws as St Thomas says obedience proceeds from reverence which offers cult and honor to one superiors in other words if a person is truly reverent he will be obedient to his superiors and conversely he cannot be he cannot be uh irreverent without with uh in other words he can only be obedient he can only be reverent with obedience we must restore the sacrificial aspect of the Holy sacrifice of the mass without the highest act of worship being sacrificial it will not teach people the virtue of religion sacrifice in addition to being virtue St Thomas says is also an act of the virtue of religion by which we offer something to God and he says that the every man is required to offer s sacrifice and different people offer different kinds of sacrifice the priest at Mass offers one kind of sacrifice but even people who are not ordained are called to offer sacrifice he says because the natural law requires it and what does this consist in St Thomas says it essentially consists in sacrificing your will to God it is not without coincidence that at the same time when the sacrificial aspects of the right of the mass were reduced that people ceased offering up their own sacrifices in Union with that sacrifice of Christ in which all sacrifices have their efficacy in other words in Union with the action of the priest at Mass the phrase offered up is often met with mockery today but in point in fact in the tradition it was a holy phrase used to draw people to the virtue of religion by performing an act of sacrifice of the things that are difficult to them the sacrifice of the people in their daily lives will not have full meaning until the sacrificial aspects of the right of the mass are restored one of the ways that we sacrifice ourselves is by Leading lives of Holiness and Purity we must recognize that we must follow the code which God has determined in relationship to his cult in other words we must recognize that if we are to get to heaven and to worship God suitably we must lead morally upright lives it is part of the human psychology that when a particular individual does not think he is subject to the moral code of the Catholic Church usually it's in the area of contraception he immediately estimates that he is not subject to the manner the manner in which we worship God in other words he starts contraception and event contracepting and eventually he leaves mass and he doesn't attend Mass anymore this is why adherence to things such as the church teachings on contraception sexual morality and the like were so important we must adhere to each and every moral teaching of the church and we must strive according to the traditional forms of spirituality which were taught to us by the Saints so that when we approach God we approach him sinlessly and there therefore we are we ourselves become a suitable sacrifice in his eyes we must have a profound reverence for the name of God and Saints as St Thomas says reverence is due to God's name on the side of the things signified and what St Thomas is saying is is that the reason we treat God's name with reverence is because of the fact that we must treat god with reverence and his name refers to him it is common fair to see even among good traditional Catholics a sister atic abuse of God's name and often it is done without recollection and here I'm not talking just about God's proper names I'm also talking about what philologists called alternates or derivatives things such as words like gosh um and golly and things like that are actually if you look them up in a dictionary they actually refer to God now true they do Express a sense of wonder but they are in fact references to God so if you want to have real reverence for God if you want to increase your reverence to God when you're s sitting in the Pew the way you one of the ways you do it is by having a very strong reverence for his name and this is PE something that people should strive to be particularly sensitive when they hear God's name or the name of a saint or even some kind of vulgarity being used they should recite at least mentally the Divine Praise which is done at the end of benediction in order to counter the blasphemies against God and His Saints so when people will use um uh Jesus's name irreverently I'll just say blessed be the name of Jesus mentally if for no other reason to make reparation to God and then lastly we must first seek to recoup a reverence in our own lives before we start expecting it in the lives of others and this applies even to those of us who are traditional Catholics who are often irreverent In Worship in relationship to the pope or Bishops and Priests by the various sins they commit against them through Disobedience and detraction in other words they'll very often talk about the priests and things of that sort once we once we recover a profound reverence in our own life we will have an example for the we will be an example for those around us until we accept that we personally must be subject to God in each and every way in our lives we cannot expect reverence to be fully restored in the lives of others in the church okay

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Keywords: Catholic, Christianity, God, Jesus Christ, holiness, salvation, truth, trust, hope, faith, tradition, respect, virtue, Rome, history, Reverence, Peace, Rest, Lord, Happiness, Documentary, Holy, Communion, Genuflection (Religious Practice), prayer, devotion, religion, Thomas Aquinas (Religious Leader), Pope Benedict XVI (Religious Leader), Latin mass, gospel, altar, exorcism, Eternal Word Television Network (TV Network)

Id: 8aJKi-EVLcA

Length: 39min 17sec (2357 seconds)

Published: Wed Feb 04 2015