Ex Cathedra ... THANK YOU ... HOLY EUCHARIST ... (continued) Because Our Lord in His goodness is pleased to give us His blessing often, we are indifferent about it. The holy teachers and fathers of the Church tell us that if we could see the sanctuary at Mass and Benediction as it really is, we would see it filled with angels all bowed down, adoring Our Lord. These good angels must be very much displeased at those who are so indifferent at Mass or Benediction as not to pay any attention; and above all, at those who stay away. The large silk cloak the priest wears at Benediction is called the cope, and the long scarf that is placed over his shoulders the humeral, or Benediction veil. At the words of consecration, you must know, the priest does not say "This is Christ's body," but "This is My body"; for at the altar the priest is there in the place of Our Lord Himself. It is Our Lord who offers up the sacrifice, and the priest is His instrument. That is why the priest wears vestments while saying Mass or performing his sacred duties, to remind him that he is, as it were, another person; that he is not acting in his own name or right, but in the name and place of our Blessed Lord. I have given you in a general way a description of the Mass: let me now mention its particular parts by their proper names, and tell you what they are. At the foot of the altar the priest says the Confiteor, a psalm, and other prayers as a preparation. Then he ascends the altar steps-praying as he goes-and says the Introit, which is some portion of the Holy Scripture suitable to the feast of the day. He next says the Kyrie Eleison, which means: Lord, have mercy on us. He then says the Gloria, or hymn of praise, though not in all Masses. After the Gloria he says the Collect, which is a collection of prayers in which the priest prays for the needs of the Church and of its children. This is followed by the Epistle, which is a part of the Holy Scripture. Then the Mass-book is removed to the other side of the altar, and the priest reads the Gospel-that is, some portion of the Gospel written by the evangelists. After the Gospel the priest, except in some Masses, says the Creed, which is a profession of his faith in the mysteries of our religion. After this the priest uncovers the chalice, and offers up the bread and wine which is to be consecrated. This is called the Offertory of the Mass. The offertory is followed by the Lavabo, or washing of the priest's hands: first, that the priest's hands may be purified to touch the Sacred Host; and, second, to signify the purity of soul he must have to offer the Holy Sacrifice. After saying some prayers in secret he says the Preface, which is a solemn hymn of praise and thanksgiving. The Preface ends with the Sanctus. The Sanctus is followed by the Canon of the Mass. Canon means a rule; so this part of the Mass is called the Canon, because it never changes. The Epistle, Gospel, prayers, etc., are different on the different feasts, but the Canon of the Mass is always the same. The Canon is the part of the Mass from the Sanctus down to the time the priest again covers the chalice. After the Canon the priest says the Post-Communion, or prayer after Communion; then he gives the blessing and goes to the other side of the altar, and ends Mass by saying the last Gospel. During the Mass the priest frequently makes the Sign of the Cross, genuflects or bends the knee before the altar, strikes his breast, etc. What do all these ceremonies mean? By the cross the priest is reminded of the death of Our Lord; he genuflects as an act of humility, and he strikes his breast to show his own unworthiness. You will understand all the ceremonies of the altar if you remember that Our Lord-the King of kings-is present on it, and the priest acts in His presence as the servants in a king's palace would act when approaching their king or in his presence, showing their respect by bowing, kneeling, etc. You will see this more clearly if you watch the movements of the priest at the altar while the Blessed Sacrament is exposed. JESUS JESUS JESUS ❤❤❤❤❤ AMEN AMEN AMEN 🙏🙏🙏🙏🙏 FULL of GRACE ❤❤❤❤❤ Always FULL of BLESSINGS. 🗝🩸🩸🩸🩸🩸🩸🩸🗝 ***** End of Lesson 22 *****
Ex Cathedra ... THANK YOU ... HOLY EUCHARIST (continued) *246 Q. What is this change of the bread and wine into the body and blood of Our Lord called? A. This change of the bread and wine into the body and blood of Our Lord is called Transubstantiation. "Transubstantiation"-that is, the changing of one substance into another substance; for example, the changing of the wood in a seat into stone. *247 Q. How was the substance of the bread and wine changed into the substance of the body and blood of Christ? A. The substance of the bread and wine was changed into the substance of the body and blood of Christ by His almighty power. *248 Q. Does this change of bread and wine into the body and blood of Christ continue to be made in the Church? A. This change of bread and wine into the body and blood of Christ continues to be made in the Church by Jesus Christ through the ministry of His priests. 249 Q. When did Christ give His priests the power to change bread and wine into His body and blood? A. Christ gave His priests the power to change bread and wine into His body and blood when He said to His Apostles, "Do this in commemoration of Me." 250 Q. How do the priests exercise this power of changing bread and wine into the body and blood of Christ? A. The priests exercise this power of changing bread and wine into the body and blood of Christ through the words of consecration in the Mass, which are the words of Christ: "This is My body; this is My blood." "Consecration." At what part of the Mass are the words of consecration pronounced? Just before the Elevation; that is, just before the priest holds up the Host and the chalice, while the altar boy rings the bell. When the priest is going to say Mass he prepares everything necessary in the sacristy-the place or room near the altar where the sacred vessels and vestments are kept, and where the priest vests. He takes the chalice-that is, the long silver or gold goblet-out of its case; then he covers it with a long, narrow, white linen cloth called a purificator. Over this he places a small silver or gold plate called the paten, on which he places a host-that is, a thin piece of white bread prepared for Mass, perfectly round, and about the size of the bottom of a small drinking glass. He then covers this host with a white card, called a pall, after which he covers the chalice and all with a square cloth or veil that matches the vestments. Then he puts on his own vestments as follows: Over his shoulders the amice, a square, white cloth. Next the alb, a long white garment reaching down to his feet. He draws it about his waist with the cincture, or white cord. He places on his left arm the maniple, a short, narrow vestment. Around his neck he places the stole, a long, narrow vestment with a cross on each end. Over all he places the chasuble, or large vestment with the cross on the back. Lastly, he puts on his cap or biretta. Before going further I must say something about the color and signification of the vestments. There are five colors used, namely, white, red, green, violet, and black. White signifies innocence, and is used on the feasts of Our Lord, of the Blessed Virgin, and of some saints. Red signifies love, and is used on the feasts of the Holy Ghost and of the martyrs. Green signifies hope, and is used on Sundays from the Epiphany to Pentecost, unless some feast requiring another color falls on Sunday. Violet signifies penance, and is used in Advent and Lent. Black signifies sorrow, and is used on Good Friday and in Masses for the dead. As regards the vestments themselves: the amice signifies preparation to resist the attacks of the devil; the alb is the symbol of innocence; the cincture of charity; the maniple of penance; the stole of immortality; and the chasuble of love, by which we are enabled to bear the light burden Our Lord is pleased to lay upon us. Vested as described, when the candles have been lighted on the altar, the priest takes the covered chalice in his hand and goes to the altar, where, after arranging everything, he begins Mass. After saying many prayers, he uncovers the chalice, and the acolyte or altar boy brings up wine and water, and the priest puts some into the chalice. Then he says a prayer, and offers to God the bread and wine to be consecrated. This is called the offertory of the Mass, and takes place after the boy presents the wine and water. Immediately after the Sanctus the priest begins what is called the Canon of the Mass, and soon after comes to the time of consecration, and has before him on the paten the white bread, or host, and in the chalice wine. Remember, it is only bread and wine as yet. After saying some prayers the priest bends down over the altar and pronounces the words of consecration, namely, "This is My body," over the bread; and "This is My blood," over the wine. Then there is no longer the bread the priest brought out and the wine the boy gave, upon the altar, but instead of both the body and blood of Our Lord. After the words of consecration, the priest genuflects or kneels before the altar to adore Our Lord, who just came there at the words of consecration; he next holds up the body of Our Lord-the Host-for the people also to see and adore it; he then replaces it on the altar and again genuflects. He does just the same with the chalice. This is called the Elevation. The altar boy then rings the bell to call the people's attention to it, for it is the most solemn part of the Mass. After more prayers the priest takes and consumes, that is, swallows, the sacred Host and drinks the precious blood from the chalice. Then the people come up to the altar to receive Holy Communion. But where does the priest get Holy Communion for them if he himself took all he consecrated? He opens the tabernacle, and there, in a large, beautiful vessel he has small Hosts. He consecrates a large number of these small hosts sometimes while he is consecrating the larger one for himself. When they are consecrated, he places them in the tabernacle, where they are kept with the sanctuary lamp burning before them, till at the different Masses they have all been given out to the people. Then he consecrates others at the next Mass, and does as before. The size of the Host does not make the slightest difference, as Our Lord is present whole and entire in the smallest particle of the Host. A little piece that you could scarcely see would be the body of Our Lord. However, the particle that is given to the people is about the size of a twenty-five-cent piece, so that they can swallow it before it melts. In receiving Holy Communion you must never let it entirely dissolve in your mouth, for if you do not swallow it you will not receive Holy Communion at all. Here I might tell you what Benediction of the Blessed Sacrament is. The priest sometimes consecrates at the Mass two large hosts, one he consumes himself, as I have told you, and the other he places in the tabernacle in a little gold case. When it is time for Benediction, he places this little case-made of glass and gold, about the size of a watch-in the gold or silver monstrance which you see on the altar at Benediction. It is made to represent rays of light coming from the Blessed Sacrament. After the choir sings, the priest says the prayer and goes up and blesses the people with the Blessed Sacrament; that is, when he holds up the monstrance over the people Our Lord Himself blesses them. Should we not be very anxious, therefore, to go to Benediction? If the bishop came to the church, we would all be anxious to receive his blessing; and if our Holy Father the Pope came, everybody would rush to the church. But what are they compared to Our Lord Himself? And yet when He comes to give His blessing, many seem to care little about it.
因為祢是永生永王 ➕亞孟❤
感謝天主! 多謝夏主教!
感谢夏主教的分享。
亞孟🙏❤️
天天和我們在一起，回想我太太在病床上，還可以領到祢的聖體，感謝修女，感謝天主😢❤🙏
Amen ❤
那吃我的人，要因我以生活！🙏🙏🙏
很同意夏主教的分享！
當成為非常務送聖體員，感到無上光榮，能有機會手持聖體發放給教友領受。
特別深感需要自我反省是否憾當此服務，所以更加勤領聖體，朝拜聖體，修和聖事….💒
其實主耶穌藉着這服務提升我與祂的關係。🥰
夏主教 各位教友午安！🙏🌷
我已經好耐冇領聖體，因為覺得自己好多罪
Ex Cathedra ... THANK YOU ... HOLY EUCHARIST ... (continued)
Because Our Lord in His goodness is pleased to give us His blessing often, we are indifferent about it. The holy teachers and fathers of the Church tell us that if we could see the sanctuary at Mass and Benediction as it really is, we would see it filled with angels all bowed down, adoring Our Lord.
These good angels must be very much displeased at those who are so indifferent at Mass or Benediction as not to pay any attention; and above all, at those who stay away.
The large silk cloak the priest wears at Benediction is called the cope, and the long scarf that is placed over his shoulders the humeral, or Benediction veil.
At the words of consecration, you must know, the priest does not say "This is Christ's body," but "This is My body"; for at the altar the priest is there in the place of Our Lord Himself.
It is Our Lord who offers up the sacrifice, and the priest is His instrument. That is why the priest wears vestments while saying Mass or performing his sacred duties, to remind him that he is, as it were, another person; that he is not acting in his own name or right, but in the name and place of our Blessed Lord.
I have given you in a general way a description of the Mass: let me now mention its particular parts by their proper names, and tell you what they are.
At the foot of the altar the priest says the Confiteor, a psalm, and other prayers as a preparation.
Then he ascends the altar steps-praying as he goes-and says the Introit, which is some portion of the Holy Scripture suitable to the feast of the day.
He next says the Kyrie Eleison, which means: Lord, have mercy on us.
He then says the Gloria, or hymn of praise, though not in all Masses.
After the Gloria he says the Collect, which is a collection of prayers in which the priest prays for the needs of the Church and of its children.
This is followed by the Epistle, which is a part of the Holy Scripture.
Then the Mass-book is removed to the other side of the altar, and the priest reads the Gospel-that is, some portion of the Gospel written by the evangelists.
After the Gospel the priest, except in some Masses, says the Creed, which is a profession of his faith in the mysteries of our religion.
After this the priest uncovers the chalice, and offers up the bread and wine which is to be consecrated. This is called the Offertory of the Mass.
The offertory is followed by the Lavabo, or washing of the priest's hands: first, that the priest's hands may be purified to touch the Sacred Host; and, second, to signify the purity of soul he must have to offer the Holy Sacrifice.
After saying some prayers in secret he says the Preface, which is a solemn hymn of praise and thanksgiving.
The Preface ends with the Sanctus.
The Sanctus is followed by the Canon of the Mass. Canon means a rule; so this part of the Mass is called the Canon, because it never changes.
The Epistle, Gospel, prayers, etc., are different on the different feasts, but the Canon of the Mass is always the same.
The Canon is the part of the Mass from the Sanctus down to the time the priest again covers the chalice.
After the Canon the priest says the Post-Communion, or prayer after Communion; then he gives the blessing and goes to the other side of the altar, and ends Mass by saying the last Gospel.
During the Mass the priest frequently makes the Sign of the Cross, genuflects or bends the knee before the altar, strikes his breast, etc.
What do all these ceremonies mean?
By the cross the priest is reminded of the death of Our Lord; he genuflects as an act of humility, and he strikes his breast to show his own unworthiness. You will understand all the ceremonies of the altar if you remember that Our Lord-the King of kings-is present on it, and the priest acts in His presence as the servants in a king's palace would act when approaching their king or in his presence, showing their respect by bowing, kneeling, etc.
You will see this more clearly if you watch the movements of the priest at the altar while the Blessed Sacrament is exposed.
JESUS JESUS JESUS ❤❤❤❤❤
AMEN AMEN AMEN 🙏🙏🙏🙏🙏
FULL of GRACE ❤❤❤❤❤
Always FULL of BLESSINGS.
🗝🩸🩸🩸🩸🩸🩸🩸🗝
***** End of Lesson 22 *****
2023 基督聖體聖血節
夏志誠主敎講道筆錄(廣東話)
申:2-3,14-16;詠147:12-13,14-15,19-20;格前10:16-17;若6:51-58
1. 家鄉小菜的回憶
各位兄弟姊大家好, 你吃過最好吃的菜式是甚麼呢? 是不是法國菜? 意大利? 日本? 韓國? haha! 墨西哥? 或者我們自己中國的 - 北方、或者南方、廣東、蘇杭、還有很多種不同的菜式。不過, 我自己吃過最好吃的始終是我媽媽做的「梅菜蒸豬肉」和「煎紅衫魚」, 或者你會很奇怪, 嘩! 你家裏頗有點錢喎? 不過, 昔日紅衫魚是很便宜的一種魚, 現在找不到了, 聽聞是由於濫捕, 所以已經沒有了, 以前紅衫魚很便宜, 買回來把它煎香, 小朋友很喜歡吃, 現在想起來的, 也垂涎大尺;「梅菜刴豬肉」真不明白為甚麼會這様好吃, 雖然後來當然我有嘗試「蒸肉餅」那類, 但始終不及媽媽做的那樣好吃, 為甚麼呢? 大家明白啦! 因為不僅是那些梅菜或那些豬肉, 而是那份感情, 吃的時候, 似乎仍聽到媽媽在廚房裏密密地刴刴刴, 因為當時幾十年前並沒有攪肉機, 所以, 吃的時候, 有一份的「回憶」, 有一種的「連結」, 這些「回憶」和「連結」, 使到那道菜色更加「惹味」許多。
2. 聖體聖血的連結
2.1. 今日「聖體聖血節」, 聖體有甚麼味道味呢? 很多時小朋友在初領聖體之前, 時時都會在想領聖體是甚麼味道呢? 原來是淡然無味, 並不如朝拜聖體或聖體降福的時候, 我們會回答一句:「其中具有一切美味」, 但又卻是真確的 ─ 「具有一切美味」, 為甚麼呢? 因為當我們領聖體的時候, 我們並不是領了一個麵餅的形像, 而是我們領這個聖體的時候, 我們體會到裏面與天主的「連結」, 天主通過這個聖體聖血, 給予我們祝福, 就好像第一篇讀經《申命紀》裏面所講的, 梅瑟兩次提醒那些以色列人, 他們要記得, 不要忘記在曠野時, 你們剛離開埃及, 曠野上沒有吃的東西, 天主從天上降下來「瑪納」, 是天主養育了你們, 所以要記着的不是那些「瑪納」, 而是天主的「慈恩」, 要看得遠些, 要看得透徹些。
2.2. 我們領受的聖體更加是這樣, 我們每一次我們參加彌撒, 都重複着一個故事, 甚麼故事呢? 「最後晚餐」的故事, 重複着耶穌在「最後晚餐」時所講的說話: 「這是我的身體, 你們大家,拿去吃; 這是我的血, 你們大家拿去喝, 你們這樣做為了紀念我」(參考瑪26:26-28; 谷4:22-24; 路22:19-20)。「紀念」- 記得我, 即是説這個聖體聖血, 要同耶穌的生命、要同耶穌這個人「連結」在一起, 並不是領了就算, 當你領受時, 是整個的主耶穌的生命來到養育我、進入我之内, 所以領受後, 還要拿去吃。
2.3. 今天耶穌的記載來自若望福音第六章, 並不是晚餐廳的記載, 不過都很漂亮, 整個第六章是講論「生命之糧」的言論, 我為大家選的一句的:「那吃我的人, 要因我而生活。」(若6:57)。「吃我的人」之中的「我」不只是這個麵餅, 模樣是個麵餅, 但其實是耶穌自己, 「吃我的人」要「因我而生活」。我們吃東西時, 是怎樣的, 要經過怎樣的過程呢? :
• 要接受
• 要咀嚼
• 要消化
• 要吸收
所以, 道出的是耶穌整個的生命, 我們都要咀嚼他整個的生命, 「㗳」清楚他生命裏面的細節意義, 然後接受下去, 領受他、消化他、吸收他、讓耶穌基督的生命, 成為我的生命, 讓他的血肉成為我們血肉, 好像我們廣東人說的「以形補形」。
2.4. 不單止記得耶穌, 而且是要記得耶穌與我的關係, 在這裏, 我立刻「回憶」起51年前領洗那天晚上,是聖誕節領洗的, 在特別的彌撒之中, 首次領聖體, 嘩! 好開心! 好喜樂! 整個興奮到跳起身那樣, 我以前講過數次, 跑回家時非常雀躍, 不停向前跑, 這是初次領聖體; 之後, 主日領聖體有時會平淡下來, 記得有幾次有些不妥, 自己有些罪, 但又不捨得不去領聖體, 於是沒有辦告解, 沒有先去領受修和聖事, 領了聖體後, 心裏內疚, 很不開心, 於是抓緊機會, 立刻要去修和、辦告解, 再領聖體時, 就感到很喜樂、很釋放。
2.5. 後來要加入修會, 父母又不允許, 有些書又已棄掉,自己也要參加彌撒, 那時聖體給自己莫大的支持, 很大的力量, 入了修會之後, 學習神學、哲學等等, 但父母依然不理解的, 並不接受的, 領聖體為我是一種安慰, 一種助力, 後來跟着也晋鐸成為神父。但未成為神父前, 我也想跟你們分享一則故事, 當時我仍是執事, 那時當執事可以送聖體, 第一次的經驗是有許多人排隊出來領聖體, 他們來到我面前, 那份經驗很震撼, 原來我咁重要, 其實不是我重要, 而是聖體重要, 每一個人出來, 願意親近耶穌, 通過我手上的聖體, 我這項服務讓聖體去到他們的生命當中, 原來這麼多人也出來, 而主把一個這樣重要的職務給予了我, 那時給自己帶來了巨大的震撼 - 嘩! 好神聖! 這份感受一直維持到今天, 然後, 自己去過很多地方 - 去讀書, 去過歐洲、美國、舉行彌撒、領受聖體、來往内地, 跟内地的兄弟姊妹舉行彌撒, 亦圍繞着聖體, 很多這些經驗 … 在我每一次領體時, 多多少少也提醒我這份與主的愛的關係, 到今天繼續前行, 繼續深化, 我繼續吃喝他, 他繼續滋養我, 願意成為我生命的一個部份, 所以, 我也要進入他的生命裏面, 「那吃我的人, 要因我而生活。」(若6:57)。
3. 活出耶穌基督的生命
3.1. 各位兄弟姊妹, 我們每一個人都領聖體聖血, 於是第二篇讀經格林多人前書說我們成為一個身體, 因為我們每一個人都分享着耶穌唯一的、同一的身體, 格林多敎會是四分五裂的, 分享着聖神不同的神恩, 不過, 因為主, 我們才能走在一起,。
3.2. 各位兄弟姊妹, 讓我們重視、珍惜、領受聖體聖事, 其實到今天有很多已領洗的敎友,沒有前來參加彌撒, 主日參加彌撒, 最多只有五份之一的敎友, 約百份之二十, 百份之八十的大部份的敎友並不重視領聖體, 根本是鄙視耶穌的愛, 耶穌留下給我們的信物被遭躂, 被人嘲笑, 被人唾棄。
3.3. 各位兄弟姊妹, 如果我們覺得這個信仰真的為我這樣重要, 讓我們由自己開始, 生活耶穌基督的生命, 不單只去到領聖體的時候, 必敬必重, 這個必恭必敬當然必需, 但更加在我們的生命當中, 在我們的生活當中, 活出耶穌基督的生命, 「那吃我的人, 要因我而生活。」(若6:57)。好! 各位兄弟姊妹, 讓我們祈禱。
4. 讓我們祈禱
因父、及子、及聖神之名,亞孟。
主耶穌基督, 感謝讚美你,
今日我們過你的聖體聖血節,
這個聖體聖血, 就是你的身體, 就是你留下來,
願意和我們在這愛情裏面, 在這關係裏面,
不斷的深化, 不斷的重新,
不斷要我們記得你,
不斷記得我們與你這種愛的來往,
主啊! 我個每一個人, 跟你都有很獨特的關係, 特別通過聖體聖事,
我們由一開始時, 參加彌撒, 或者我們中初領聖體,
這麼多年來, 我們在不同堂區裏面,
有不同的神父為我們服務過,
有不同的送聖體員為我們送上聖體,
我在不同的地方都參加過彌撒, 或者我在外地旅行,
或者我在病患的時候, 有人為我在醫院裏送聖體,
主啊! 你都去到我生命裏面, 每一個不同的時刻,
我去到不同的角落時, 你也會前來來滋養我、陪同我、堅強我、護守着我,
主耶穌基督, 這就是你的聖體,
這就是你的愛情, 讓我在這裏也以愛還愛, 以心體心,
讓你生活在我之内, 讓我生活在你之内,
讓我吃喝你都因為你而生活,
我們這樣向你祈禱, 因為你是天主, 永生永王, 亞孟。
因父、及子、及聖神之名, 亞孟。
5. 聖經金句
「那吃我的人, 要因我而生活。」(若6:57)。天主保佑大家。
衷心感謝你的無私服務！主佑！
這些假上帝之名.而行邪惡之事的人，最後將受到神佛的懲罰※
千百年來碗裡羹，怨深似海恨難平，欲知世上戰爭劫，但聽屠門夜半聲~
《金剛心陀羅尼經》
文殊菩薩問佛：一切罪中，何業最重？佛言：一切罪中，殺生食肉，其業最重。何以故？一刀還一刀，一命還一命，千萬生中，相噉無休。是故菩薩欲出輪迴，先學慈悲，不食不殺。……
愚者暗也，愚人心暗，不識高低，不知有天堂地獄，不信有罪福輪迴，一向貪花戀酒，殺生害命而供口腹，一生中殺害百千萬億眾生身，借下百千萬億性命債，輪迴相遇，遞相食噉，無有了期。何以故？一切牛馬豬羊畜生之類，皆是屢世寃親、善惡眷屬，墮入輪迴，改頭換面，來作畜生。愚人殺食，即殺自己父母身，即食自己眷屬肉。此遭彼殺，彼遭此殺，輪迴路上，親疏不知，相殺相食，無有休息，一失人身，萬劫難復。
佛陀有五眼：佛眼 、法眼、慧眼、天眼、肉眼。
菩薩有四眼：法眼、慧眼、天眼、肉眼。
羅漢有三眼：慧眼、天眼，肉眼。
天神有兩眼：天眼、肉眼。
凡夫只有肉眼，一張紙遮住眼睛就看不透了。
美國號稱”自由民主”大國，卻都幹些天理不容的事~
【哈佛學生團體反以色列聲明引發爭議，CEO集體”封鎖”參與學生】
根據多家美國媒體11日報導，哈佛大學34個學生團體發表連署聲明.表示以色列應該為哈瑪斯發動的突襲”負全責”後，美國億萬富翁.對沖基金產業知名人士比爾·阿克曼宣稱，哈佛大學應該公佈參與這份連署的學生名單，以確保他的公司不會僱用這些學生。目前，至少有十幾名公司執行長（CEO）對阿克曼表達支持。不過對於CEO們”封鎖”學生的做法，有人提出警告。根據美國有線電視新聞網（CNN）、《紐約時報》11日報導，哈佛學生發表的這份聲明認為.哈瑪斯發動的襲擊並非無緣無故，數百萬生活在 加薩走廊的巴勒斯坦人”被迫生活在露天的監獄中”，”以色列政權應該為正在發生的所有暴力事件負全責”。這份聲明隨即引發爭議，不少哈佛校友表達不滿，批評哈佛大學領導階層沒有遣責這項”親巴勒斯坦”的聲明。
Ex Cathedra ... THANK YOU ... HOLY EUCHARIST (continued)
*246 Q. What is this change of the bread and wine into the body and blood of Our Lord called?
A. This change of the bread and wine into the body and blood of Our Lord is called Transubstantiation.
"Transubstantiation"-that is, the changing of one substance into another substance; for example, the changing of the wood in a seat into stone.
*247 Q. How was the substance of the bread and wine changed into the substance of the body and blood of Christ?
A. The substance of the bread and wine was changed into the substance of the body and blood of Christ by His almighty power.
*248 Q. Does this change of bread and wine into the body and blood of Christ continue to be made in the Church?
A. This change of bread and wine into the body and blood of Christ continues to be made in the Church by Jesus Christ through the ministry of His priests.
249 Q. When did Christ give His priests the power to change bread and wine into His body and blood?
A. Christ gave His priests the power to change bread and wine into His body and blood when He said to His Apostles, "Do this in commemoration of Me."
250 Q. How do the priests exercise this power of changing bread and wine into the body and blood of Christ?
A. The priests exercise this power of changing bread and wine into the body and blood of Christ through the words of consecration in the Mass, which are the words of Christ: "This is My body; this is My blood."
"Consecration." At what part of the Mass are the words of consecration pronounced? Just before the Elevation; that is, just before the priest holds up the Host and the chalice, while the altar boy rings the bell.
When the priest is going to say Mass he prepares everything necessary in the sacristy-the place or room near the altar where the sacred vessels and vestments are kept, and where the priest vests. He takes the chalice-that is, the long silver or gold goblet-out of its case; then he covers it with a long, narrow, white linen cloth called a purificator.
Over this he places a small silver or gold plate called the paten, on which he places a host-that is, a thin piece of white bread prepared for Mass, perfectly round, and about the size of the bottom of a small drinking glass. He then covers this host with a white card, called a pall, after which he covers the chalice and all with a square cloth or veil that matches the vestments.
Then he puts on his own vestments as follows: Over his shoulders the amice, a square, white cloth. Next the alb, a long white garment reaching down to his feet. He draws it about his waist with the cincture, or white cord.
He places on his left arm the maniple, a short, narrow vestment. Around his neck he places the stole, a long, narrow vestment with a cross on each end. Over all he places the chasuble, or large vestment with the cross on the back.
Lastly, he puts on his cap or biretta.
Before going further I must say something about the color and signification of the vestments.
There are five colors used, namely, white, red, green, violet, and black. White signifies innocence, and is used on the feasts of Our Lord, of the Blessed Virgin, and of some saints. Red signifies love, and is used on the feasts of the Holy Ghost and of the martyrs. Green signifies hope, and is used on Sundays from the Epiphany to Pentecost, unless some feast requiring another color falls on Sunday. Violet signifies penance, and is used in Advent and Lent. Black signifies sorrow, and is used on Good Friday and in Masses for the dead.
As regards the vestments themselves: the amice signifies preparation to resist the attacks of the devil; the alb is the symbol of innocence; the cincture of charity; the maniple of penance; the stole of immortality; and the chasuble of love, by which we are enabled to bear the light burden Our Lord is pleased to lay upon us.
Vested as described, when the candles have been lighted on the altar, the priest takes the covered chalice in his hand and goes to the altar, where, after arranging everything, he begins Mass.
After saying many prayers, he uncovers the chalice, and the acolyte or altar boy brings up wine and water, and the priest puts some into the chalice.
Then he says a prayer, and offers to God the bread and wine to be consecrated.
This is called the offertory of the Mass, and takes place after the boy presents the wine and water.
Immediately after the Sanctus the priest begins what is called the Canon of the Mass, and soon after comes to the time of consecration, and has before him on the paten the white bread, or host, and in the chalice wine.
Remember, it is only bread and wine as yet. After saying some prayers the priest bends down over the altar and pronounces the words of consecration, namely, "This is My body," over the bread; and "This is My blood," over the wine.
Then there is no longer the bread the priest brought out and the wine the boy gave, upon the altar, but instead of both the body and blood of Our Lord. After the words of consecration, the priest genuflects or kneels before the altar to adore Our Lord, who just came there at the words of consecration; he next holds up the body of Our Lord-the Host-for the people also to see and adore it; he then replaces it on the altar and again genuflects. He does just the same with the chalice.
This is called the Elevation. The altar boy then rings the bell to call the people's attention to it, for it is the most solemn part of the Mass.
After more prayers the priest takes and consumes, that is, swallows, the sacred Host and drinks the precious blood from the chalice.
Then the people come up to the altar to receive Holy Communion. But where does the priest get Holy Communion for them if he himself took all he consecrated?
He opens the tabernacle, and there, in a large, beautiful vessel he has small Hosts. He consecrates a large number of these small hosts sometimes while he is consecrating the larger one for himself.
When they are consecrated, he places them in the tabernacle, where they are kept with the sanctuary lamp burning before them, till at the different Masses they have all been given out to the people.
Then he consecrates others at the next Mass, and does as before. The size of the Host does not make the slightest difference, as Our Lord is present whole and entire in the smallest particle of the Host.
A little piece that you could scarcely see would be the body of Our Lord. However, the particle that is given to the people is about the size of a twenty-five-cent piece, so that they can swallow it before it melts.
In receiving Holy Communion you must never let it entirely dissolve in your mouth, for if you do not swallow it you will not receive Holy Communion at all.
Here I might tell you what Benediction of the Blessed Sacrament is. The priest sometimes consecrates at the Mass two large hosts, one he consumes himself, as I have told you, and the other he places in the tabernacle in a little gold case.
When it is time for Benediction, he places this little case-made of glass and gold, about the size of a watch-in the gold or silver monstrance which you see on the altar at Benediction.
It is made to represent rays of light coming from the Blessed Sacrament.
After the choir sings, the priest says the prayer and goes up and blesses the people with the Blessed Sacrament; that is, when he holds up the monstrance over the people Our Lord Himself blesses them.
Should we not be very anxious, therefore, to go to Benediction?
If the bishop came to the church, we would all be anxious to receive his blessing; and if our Holy Father the Pope came, everybody would rush to the church. But what are they compared to Our Lord Himself?
And yet when He comes to give His blessing, many seem to care little about it.
亞孟🙏