Author: Rev Gilbert Scicluna

What does the Priest say during the Breaking of the Bread?

25/11/2024

An important action during the Mass occurs when, before Communion, the priest breaks the consecrated host he is to consume in two pieces. This action is an essential part of the celebration of the Mass. From the very beginning, for the early Church, this action meant the celebration of the Eucharist itself, so much so that in the Acts of the Apostles we find a number of references to Christians that gather on the first day of the week—Sunday—to celebrate the day of the Lord’s Resurrection—to break the bread (Acts 2:42. 46; 20:7. 11; see also 1 Cor 10:16). The meaning of this action is easy to understand because it is the same action that Jesus enacted at the Last Supper which is also repeated at every Mass in accordance with his command: “do this in remembrance of me” (Lk 22:19; 1 Cor 11:23-25).

In a previous article we had already explained why the priest places a piece of the host in the chalice (see Why does the priest break a piece of the Host and place it in the Chalice?). At that moment we are also struck by the fact that, while we pray the Lamb of God, the priest does not pray with the congregation … what is taking place at that time?

At that time the priest is praying one of the few prayers which he silently prays on his own. It is also one of the few prayers during the Mass which is addressed to Jesus—most of the prayers are addressed to the Father through Jesus. The reason the priest prays this prayer alone is an expression of the intimacy between the Eucharist and the priesthood: The celibate priest in the Roman Rite, before receiving the Eucharist, prays to the love of his life. He prays that he may be purified from his sins as well as strengthened in his fidelity to Christ.

The Roman Missal offers two prayers for the priest to choose from:

Lord Jesus Christ, Son of the living God,
who by the will of the Father
and the work of the Holy Spirit,
through your Death gave life to the world;
free me by this, your most holy Body and Blood,
from all my sins and from every evil;
keep me always faithful to your commandments,
and never let me be parted from you.

Or:

May the receiving of your Body and Blood,
Lord Jesus Christ,
not bring me to judgment and condemnation,
but through your loving mercy
be for me protection in mind and body,
and a healing remedy.

Now that you know what the priest prays at that time during the Mass, it would be a good idea to pray with the same intention and remember also to pray for the priest who is celebrating Mass. He also needs prayer!

Why do we use the fish as a Christian symbol?

25/11/2024

From ancient times, the fish has been associated with Christianity. The Greek word for fish is ichthys. From the beginning Christians made an acronym from it: Iesous Christos Theou Yios Soter, which means Jesus Christ, Son of God, Saviour. In Scripture we find a number of references to fish. For example, Jesus fed five thousand men with two fish and five loaves. He also called his disciples ‘fishers of men’. Tertullian uses the Ichthys symbol to compare Christians to fish, since they were born of water into Jesus Christ. In the Gospel according to St Matthew, Jesus says: “the kingdom of heaven is like a net that was thrown into the sea and caught fish of every kind” (Mt 13:47).

After his resurrection from the dead, when Jesus appeared to his disciples on the shore of the sea of Galilee, we find Simon Peter on his boat bringing back to land a net containing one hundred and fifty-three large fish: “Simon Peter went aboard and hauled the net ashore, full of large fish, a hundred fifty-three of them; and though there were so many, the net was not torn” (Jn 21:11). Why does the evangelist specify that there were one hundred and fifty-three fish caught in the net? St Jerome in the fourth century writes that this number symbolises all species of fish, and therefore signifies that there is a place for everyone in the Church. It is also interesting to note that if we were to count the number of times Jesus blessed various individuals in the four Gospels, it would amount to one hundred and fifty-three people, on forty-eight different occasions.

Why is Moses portrayed with horns on his head?

25/11/2024

What happened to Moses when he encountered God? Did his face shine or did he grow horns? When we look at Moses’ iconography, he is frequently portrayed as having horns on his head. According to what was written in the Bible, when Moses came down from Mount Sinai, his face changed. This is what is written in the Book of Exodus:

Moses came down from Mount Sinai. As he came down from the mountain with the two tablets of the covenant in his hand, Moses did not know that the skin of his face shone because he had been talking with God.

Exodus 34:29

In Hebrew the verb to shine is קרנ (q-r-n). The account in Exodus 19 describes the events at Mount Sinai. When the Jewish people arrive, God tells Moses: “If you obey my voice and keep my covenant, you shall be my treasured possession out of all the peoples” (Ex 19:5), and God offers to make a covenant with the people. Moses’ face begins to shine when he encounters God, but Moses does not realise it; it is the people who see his shining countenance. This verb caused numerous arguments to arise throughout history, because the noun ‘qeren’ means ‘horn’. Some of the principal reasons that this word is translated as ‘shining’ and not a ‘horn’ are as follows:

  1. The subject of the verb ‘q-r-n’ is the face, not the head. It is unlikely that horns grew on Moses’ face without him noticing.
  2. The horn as a symbol does not make sense in light of what Moses had experienced.
  3. The majority of the principal Biblical translations, apart from the Vulgate, translate this verb as ‘shining.’

Since the Vulgate (the Bible translated from the original languages into Latin by St Jerome) was the translation used for many years, Michelangelo created his sculpture of Moses based on the Vulgate’s translation:

Cumque descenderet Moyses de monte Sinai, tenebat duas tabulas testimonii, et ignorabat quod cornuta esset facies sua ex consortio sermonis Domini.

And when Moses came down from the mount Sinai, he held the two tables of the testimony, and he knew not that his face was horned from the conversation of the Lord.

Ex 34:29 (Douay-Rheims 1899 American Edition)

This is the reason why Michelangelo sculpted Moses with horns on his head. Throughout history, these horns have been interpreted as symbols of wisdom and leadership.

When the water is so warm you’re ready to spit it out …

25/11/2024

Because I got sick and tired of travelling back and forth with plastic bottles, I decided to make a more sustainable choice for the environment by purchasing a water filter jug. If nothing else, I have saved myself from having to buy and carry packs of water from the store to the car, and then from the car to my apartment, which is located on the second floor in a building with no elevator!

But, while this was a great solution during the winter months, it is not always ideal in summer. Although the water is not so hot as to be good to make a cup of coffee or tea, sometimes I end up filling the jug with warm water because the water supply pipes are exposed to the heat …

Doesn’t this remind you of two verses from the Book of Revelation?

“I know your works: you are neither cold nor hot. Would that you were cold or hot! So, because you are lukewarm, and neither cold nor hot, I will spew you out of my mouth.”

Rev 3:15-16

It’s true, that’s what you would feel like doing. It’s similar to when you’re thirsty and you have to drink from a bottle that was in a car parked in the sun!
But this verse is not simply imagery or a metaphor, because it describes a real situation in the city of Laodicea at that time. Although very rich—so much so that, when the city was destroyed by an earthquake, it was in such a strong financial position that it refused imperial assistance—the city lacked a natural source of water. Thus water had to be brought from somewhere else. And it was brought from such a long distance away that it became lukewarm and almost unpleasant to drink. This greatly contrasted with the thermal springs that were found in the city of Hierapolis, which, through their warmth, had curative properties, or the flowing pure springs of the city of Colossae that revitalised all who used them.

Therefore, the word of Christ, the “Amen, the faithful and true witness, the origin of God’s creation” (Rev 3:14), becomes more potent. If our words, attitudes, attentiveness, and compassion in our parish community and towards our neighbour do not bring the soothing relief of warm water, nor quench the thirst of those who are living an aimless life, we will be spat out because we would be living a mediocre Christian life—a life in which we may do nothing wrong but neither do we accomplish the good we should do …

Today Laodicea no longer has this problem because it was destroyed and abandoned in the thirteenth century, and I can be a bit more practical by placing a jug of water in the fridge. But our struggle not to become lukewarm is always present and cannot be resolved unless we give heed to the final proposition that Jesus gives to the Christians of Laodicea and to us also:

“Listen! I am standing at the door, knocking; if you hear my voice and open the door, I will come in to you and eat with you, and you with me.”

Rev. 3: 20

The Imnarja Races

25/11/2024

One very old tradition, which is still observed today, is the races held as part of the Imnarja celebrations on the feast of the Apostles Peter and Paul. These races were common in many of the local feast. These days, there are only horse races, but in the past, races were also held with donkeys, as well as races for children, men, and slaves. It seems that these races, which take place in the afternoon on the road that from is-Saqqajja (Rabat) leads to Siġġiewi—Triq it-Tiġrija, in English Racecourse Road—have always been of great importance to the public. The eighteenth-century historian Canon Aguis de Soldanis attests to this, when criticising the people for spending long hours in the sun when compared to the lack of patience they exhibited during liturgical celebrations. It is amazing how certain customs and attitudes haven’t changed much throughout the centuries!

At the end of the race, the Grandmaster would present flags—palijiet in Maltese—as prizes to the winners. Originally, these awards were distributed from a wooden pavilion at the end of Triq it-Tiġrija. Towards the last quarter of the seventeenth century, plans were drawn up to build a permanent structure. This pavilion was designed by Lorenzo Gafa and was completed in 1696.

Apart from this date, on its wall we also find an inscription in Latin which says: CUI LEGITIME CERTAVIT, referring to a verse from St Paul’s Second Letter to Timothy which states: “In a similar vein, no athlete can receive the winner’s crown unless he has competed according to the rules” (2 Tm 2:5). This is not the only time St Paul uses metaphors relating to athletic competitions to describe the Christian life. In the Letter to the Philippians, the end of the race is associated with the final goal of the Christian life: our final union with Christ (Phil 3:14). This is why he insists with the Corinthians that, if athletes strive for a prize that fades away, how much more should we struggle for that which we know cannot be taken from us and is never-ending (1 Cor 9:24-27).

May we also, in our race of life, not toil for things that do not last, but like St Paul live serenely, knowing that in all that we do we are fighting the good fight, running to finish the race, and keep the faith to the end (2 Tim 4:7).

Why is St Cecilia the Patron Saint of Musicians?

20/11/2024

On 22 November the Church celebrates the memorial of St Cecilia, virgin and martyr. Christian tradition regards her as the patron saint of musicians, so much so that there are many activities of a musical nature held on her feast day, and a number of choirs named after her. But why is she associated with music?

St Cecilia lived around the third century and her cult was so widespread in Rome that her name was inserted in the Roman Canon—which is the First Eucharistic Prayer. In the account of her martyrdom, St Cecilia is praised for her great example of Christian womanhood in guarding her virginity and suffering martyrdom for the love of Christ.

According to early sources, it appears that Cecilia came from a noble family and had made a vow of virginity to God, but her parents gave her into marriage to Valerian, a pagan youth also from a noble family. It is said that, when they went to their living quarters after the wedding, Cecilia told Valerian that an angel was with her jealously guarding her purity. Valerian wanted proof of this, so she sent him along the Via Appia to meet with Pope Urban to baptise him. Valerian did as he was told and upon his return he saw the Angel beside her. It is said that this event prompted Valerian’s brother, Tiburtius, to be baptised, and together they began to evangelise and bury those Christians who had suffered martyrdom.

St Cecilia’s connection to music is probably based on an erroneous tradition in one of the accounts on her life that says: cantantibus organis illa in corde suo soli domino decantabat. Although the correct translation for this phrase is that, at the wedding feast, while the musicians played, Cecilia sang in her heart to her Lord alone. Most probably, the phrase ‘Cantantibus organis’ was misinterpreted to mean that Cecilia herself was playing the organ. It is for this reason that, in her iconographic representations from the fourteenth and fifteenth centuries, St Cecilia is often depicted as playing an organ.

Moving on from this anecdote, it would be appropriate to remember with gratitude those who are responsible for music and singing during the liturgy—many of whom are volunteers—and to pray for them in order that, through their ministry, they may truly raise the hearts of the congregation to the Lord.

What does “Alleluia” mean?

13/11/2024

If there is one word that every Christian in the world knows, no matter what rite or denomination they may belong to, is undoubtedly ‘Alleluia’. The origin of this Hebrew word is a combination of a verb and a noun. The verb is hillel which means praise—a verb which is used many times in the Hebrew Bible. This verb can also mean boasting. The noun jah is a concise form of God’s name. Therefore, the word Alleluia means “Praise God.”

The last five Psalms in the Book of Psalms are in praise of God in which ‘Alleluia’ is frequently used. Psalm 148 begins with, “Alleluia. Praise the LORD from the heavens; offer praise to him in the heights!” (v. 1), it concludes with the words, “He has raised high a horn for his people,
to the glory of all his saints, for the people of Israel who are close to him. Alleluia” (v. 14). The call to praise God is not addressed to God, but to all creation which is invited to praise God.

In the Roman Rite, the word Alleluia is associated with joy. Before the reading of the Gospel, the congregation sings Alleluia, in order that “the assembly of the faithful welcomes and greets the Lord who is about to speak to it in the Gospel” (General Instruction of the Roman Missal, par.62)

Skeletons and Corpses in our Churches?!

13/11/2024

While the cranium is chosen and favoured over the rest of the remains of the relics of a saint, complete skeletal remains were once obtained for the veneration of the faithful. Under several altars in our churches, we find preserved bones of numerous saints whom, although their names have been lost through the passage of time, we know that they existed in an environment in which they would have lived a life worthy of being raised to the honour of the altar, as well as meriting them the veneration of the faithful. In Scripture we find examples that help us understand the value of the bodies of those who cooperated with the salvific plan of God. In the Second Book of Kings, we read that a gang of robbers came upon a group of men who were burying a man. Out of fear these men threw the body in the tomb of the Prophet Elisha. When the man’s body came in contact with the bones of Elisha he came back to life (2 Kings 13:21).

The same did not happen when the protestants in northern Europe destroyed the relics of the saint that the Church had under her care. However, these churches did not stay without relics for long. When the Catacombs of ‘dei Giordani’ where discovered at Via Salaria in Parioli in 1578, various translations of relics of saints from Rome began anew to northern European countries ensuring that the Christians who inhabit that part of Europe would not be deprived of holy relics.

Locally, this practice had nothing to do with this. In Malta, this custom became more common between the 17th and 18th centuries. We find that in these two centuries no less than 24 relics of the saints were brought to Malta. For example, we find that the Inquisitor Ruffo sought permission from the Pope to obtain the relics of St Beninus for Vittoriosa, as well as the relics of St Victor for the Parish of Naxxar from the Inquisitor Giovanni Mancinforte.

The arrival of a saint’s relics meant grand celebrations: vigils and processions, fireworks and orchestral performances. The veneration of these relics was so strong that not only were earrings, rings and necklaces donated as in the case of St Consolata of the Discalced Carmelites in Cospicua, but in certain villages, children were also given the names of these saints at Baptism. We find for example that even in recent times in Ħaż-Żabbar the name of Felix and other derived names of St Felicianus, who’s relics are found in this locality, were given to children in his honour. In this particular case, a confraternity was also established in honour of St Felicianus with the aim of undertaking charitable initiatives.

St Martin’s Bag

06/11/2024

On 11 November the Church celebrates the feast of St Martin of Tours. This saint was born of pagan parents, but he was inclined towards the Roman Catholic faith from a young age. He followed and practised the monastic and eremitic ideal for many years before he was chosen as bishop of Tours, France, in the year 371. During his episcopate, he built various monasteries and he died during a visit to one of the dioceses with the hope of bringing unity to this diocese. The cult of St Martin is very popular in the Roman Catholic world, and was one of the first people to be revered as saints even though he didn’t suffer any martyrdom.

Undoubtedly, one of the famous traditions associated with this Saint is the bag of St Martin (il-borża ta’ San Martin). Traditionally, it used to be a bag filled with different types fruit and a small sweet bun—nowadays sweets are included in it as well, to make it more inviting for children.

The origin of this tradition, which is still very strong amongst us even today, are quite interesting. Although popularly associated with acts of charity that St Martin is known for—like the legend of the mantel that St Martin teared to share with a poor man, who later is revealed to be Jesus himself—the origins of this the borża ta’ San Martin are rooted in liturgy.

Besides the celebration of baptism during the Easter Vigil, some were baptised on 6 January when the Church commemorated the Baptism of the Lord before establishing that day specifically as the feast of the visit of the Magi. Even today, the liturgy of the Epiphany includes also the Baptism of the Lord together with the miracle during the marriage in Cana, as part of the celebration of the mystery of God who showed himself in the person of Jesus Christ.

Consequently, just as forty days of fasting were observed in preparation for Baptism—which eventually developed in the liturgical season of Lent—likewise, even before the celebration of the feast of the Epiphany a forty days period of fasting was observed. Eventually, particularly in the Gallican Church (of France), this fast was associated with Christmas, thus starting the day following the feast of St Martin. The borża ta’ San Martin functioned in the same way as sweets during Carnival, just before lent starts. This observance gradually led paved the way for the Church to establish the period of Advent—a time which didn’t maintain its penitential character, yet its aim of opening our hearts in preparation for the coming of the Lord remains.

Shrek, Leonard Cohen, and the Saints

30/10/2024

Hallelujah, released in 1984, is perhaps the best-known song of the singer songwriter Leonard Cohen. But, unfortunately, we hardly think of him when we hear it. What most likely comes to mind is the animated movie Shrek as it helped popularise the song again in our time. Occasionally we hear this song’s refrain during Mass at the Gospel acclamation. This song is even sung in church during weddings, even though it is not a liturgical hymn. Worse than that, it is very difficult to reconcile the lyrics of this song in the context of the celebration of a Sacrament of Marriage. The first verse of this song mentions the adultery committed by David with Bathsheba (2 Samuel 11: 1-27) weaved with details of the story of Samson and Delilah (Judges 16: 4-22).

The ability of this Canadian artist is revealed in the way he managed in his lyrics to intertwine the erotic with the sacred, the profane with that which is most holy, without any blasphemous intent or ridicule of the Judeo-Christian religious traditions. Although he was of Jewish faith, he admired and appreciated Christ, to the extent that you would think he acknowledged him as the awaited Messiah!

Apart from music, lyrics and poems, Cohen wrote also novels in a similar vein. Although fascinating within a poetic framework, when it comes to prose it is too graphic and controversial. In one of his novels, Beautiful Loser, he gives a limited but concrete description of what is a saint. It is limited because there is no reference to God—perhaps because he did not feel the need to specify it, since it was self-evident for him. It is truly concrete because it is very human to describe a saint—a person who has succeeded in attaining holiness by being genuinely human—in the context of our messy and disordered reality. As we begin the month of November with the Solemnity of All Saints, it would not be a bad idea to take a look at the description below of what a Saint is without further explanations …

“What is a saint? A saint is someone who has achieved a remote human possibility. It is impossible to say what that possibility is. I think it has something to do with the energy of love. Contact with this energy results in the exercise of a kind of balance in the chaos of existence. A saint does not dissolve the chaos; if he did the world would have changed long ago. I do not think that a saint dissolves the chaos even for himself, for there is something arrogant and warlike in the notion of a man setting the universe in order. It is a kind of balance that is his glory. He rides the drifts like an escaped ski. His course is a caress of the hill. His track is a drawing of the snow in a moment of its particular arrangement with wind and rock. Something in him so loves the world that he gives himself to the laws of gravity and chance. Far from flying with the angels, he traces with the fidelity of a seismograph needle the state of the solid bloody landscape.”

Leonard Cohen, Beautiful Losers