The Mass

I've been reading around various blogs and news services over the last few days, reading about the coming changes in the Mass, the new responses, and the changes in what the Priest will say. I am not long enough Catholic to have an opinion whether the changes are for the better, or not, but it will be interesting to see how people react to the changes. Very often people react negatively to change because it moves them outside their comfort zone. I guess I'm going to need a new Missal, too.

Introductory Rites
1. When the people are gathered, the Priest approaches the altar with the ministers while the Entrance Chant is sung.
When he has arrived at the altar, after making a profound bow with the ministers, the
Priest venerates the altar with a kiss and, if appropriate, incenses the cross and the altar. Then, with the ministers, he goes to the chair.
When the Entrance Chant is concluded, the Priest and the faithful, standing, sign themselves with the Sign of the Cross, while the Priest, facing the people, says:

In the name of the Father, and of the Son, and of the Holy Spirit.

The people reply:

Amen.

2. Then the Priest, extending his hands, greets the people, saying:
The grace of our Lord Jesus Christ,
and the love of God,
and the communion of the Holy Spirit
be with you all.

Or:

Grace to you and peace from God our Father
and the Lord Jesus Christ.

Or:

The Lord be with you.

The people reply:

And with your spirit.

In this first greeting, instead of The Lord be with you, a Bishop says:
Peace be with you.

3. The Priest, or a deacon, or another minister, may very briefly introduce the faithful to the Mass of the day.

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Penitential Act*

4. Then follows the Penitential Act, to which the Priest invites the faithful, saying:
Brethren (brothers and sisters), let us acknowledge our sins,
that we may prepare ourselves to celebrate the sacred mysteries.

A brief pause for silence follows. Then all recite together the formula of general confession:
I confess to almighty God
and to you, my brothers and sisters,
that I have greatly sinned
in my thoughts and in my words,
in what I have done and in what I have failed to do,
And, striking their breast, they say:
through my fault, through my fault,
through my most grievous fault;
Then they continue:
therefore I ask blessed Mary ever-Virgin,
all the Angels and Saints,
and you, my brothers and sisters,
to pray for me to the Lord our God.
The absolution of the Priest follows:
May almighty God have mercy on us
and lead us, with our sins forgiven,
to eternal life.
The people reply:
Amen.

* From time to time on Sundays, especially in Easter time, instead of the customary Penitential Act, the blessing and sprinkling of water may take place (as in Appendix II, pp. 000-000) as a reminder of Baptism.

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Or:
5. The Priest invites the faithful to make the Penitential Act:
Brethren (brothers and sisters), let us acknowledge our sins,
that we may prepare ourselves to celebrate the sacred mysteries.
A brief pause for silence follows.
The Priest then says:
Have mercy on us, O Lord.
The people reply:
For we have sinned against you.
The Priest:
Show us, O Lord, your mercy.
The people:
And grant us your salvation.
The absolution by the Priest follows:
May almighty God have mercy on us
and lead us, with our sins forgiven,
to eternal life.
The people reply:
Amen.

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Or:
6. The Priest invites the faithful to make the Penitential Act:
Brethren (brothers and sisters), let us acknowledge our sins,
that we may prepare ourselves to celebrate the sacred mysteries.
There follows a brief pause for silence.
The Priest, or a deacon or another minister, then says the following or other invocations
with Kyrie, eleison (Lord, have mercy):
You were sent to heal the contrite of heart:
Lord, have mercy. Or: Kyrie, eleison.
The people reply:
Lord, have mercy. Or: Kyrie, eleison.
The Priest:
You came to call sinners:
Christ, have mercy. Or: Christe, eleison.
The people:
Christ, have mercy. Or: Christe, eleison.
The Priest:
You are seated at the right hand of the Father to intercede for us:
Lord, have mercy. Or: Kyrie, eleison.
The people:
Lord, have mercy. Or: Kyrie, eleison.
The absolution by the Priest follows:
May almighty God have mercy on us
and lead us, with our sins forgiven,
to eternal life.
The people reply:
Amen.

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7. The Kyrie (Lord, have mercy) invocations follow, unless they have just occurred in a formula of the Penitential Act.
V. Lord, have mercy. R. Lord, have mercy.
V. Christ, have mercy. R. Christ, have mercy.
V. Lord, have mercy. R. Lord, have mercy.
Or:
V. Kyrie, eleison. R. Kyrie, eleison.
V. Christe, eleison. R. Christe, eleison.
V. Kyrie, eleison. R. Kyrie, eleison.

8. Then, when it is prescribed, this hymn is sung or said:
Glory to God in the highest,
and on earth peace to people of good will.
We praise you,
we bless you,
we adore you,
we glorify you,
we give you thanks for your great glory,
Lord God, heavenly King,
O God, almighty Father.
Lord Jesus Christ, Only Begotten Son,
Lord God, Lamb of God, Son of the Father,
you take away the sins of the world,
have mercy on us;
you take away the sins of the world,
receive our prayer;
you are seated at the right hand of the Father,
have mercy on us.
For you alone are the Holy One,
you alone are the Lord,
you alone are the Most High,
Jesus Christ,
with the Holy Spirit,
in the glory of God the Father.
Amen.

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9. When this hymn is concluded, the Priest, with hands joined, says:
Let us pray.
And all pray in silence with the Priest for a moment.
Then the Priest, with hands extended, says the Collect prayer, at the end of which the people acclaim:
Amen.

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The Liturgy of the Word
10. Then the reader goes to the ambo and reads the first reading, while all sit and listen.
To indicate the end of the reading, the reader acclaims:
The Word of the Lord.
All reply:
Thanks be to God.

11. The psalmist or cantor sings or says the Psalm, with the people making the response.
12. After this, if there is to be a second reading, a reader reads it from the ambo, as above.
To indicate the end of the reading, the reader acclaims:
The Word of the Lord.
All reply:
Thanks be to God.

13. There follows the Alleluia or another chant laid down by the rubrics, as the liturgical time requires.
14. Meanwhile, if incense is used, the Priest puts some into the thurible. After this, the deacon who is to proclaim the Gospel, bowing profoundly before the Priest, asks for the blessing, saying in a low voice:
May I have your blessing, Father.
The Priest says in a low voice:
May the Lord be in your heart and on your lips
that you may proclaim his Gospel worthily and well,
in the name of the Father and of the Son _ and of the Holy Spirit.
The deacon signs himself with the Sign of the Cross and replies:
Amen.

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If, however, a deacon is not present, the Priest, bowing before the altar, says quietly:
Cleanse my heart and my lips, almighty God,
that I may worthily proclaim your holy Gospel.
15. The deacon, or the Priest, then proceeds to the ambo, accompanied, if appropriate, by ministers with incense and candles. There he says:
The Lord be with you.
The people reply:
And with your spirit.
The deacon, or the Priest:
A reading from the holy Gospel according to N.
and, at the same time, he makes the Sign of the Cross on the book and on his forehead, lips, and breast.
The people acclaim:
Glory to you, O Lord.
Then the deacon, or the Priest, incenses the book, if incense is used, and proclaims the Gospel.
16. At the end of the Gospel, the deacon, or the Priest, acclaims:
The Gospel of the Lord.
All reply:
Praise to you, Lord Jesus Christ.
Then he kisses the book, saying quietly:
Through the words of the Gospel may our sins be wiped away.
17. Then follows the homily, which is to be preached by a Priest or deacon on all Sundays and holy days of obligation; on other days, it is recommended.

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18. At the end of the homily, the Symbol or Profession of Faith or Creed, when prescribed, is sung or said:

I believe in one God,
the Father almighty,
maker of heaven and earth,
of all things visible and invisible.
And in one Lord Jesus Christ,
the Only Begotten Son of God,
born of the Father before all ages.
God from God, Light from Light,
true God from true God,
begotten, not made, consubstantial with the Father;
through him all things were made.
For us men and for our salvation
he came down from heaven,
At the words that follow up to and including and became man, all bow.
and by the Holy Spirit was incarnate
of the Virgin Mary,
and became man.
For our sake he was crucified under Pontius Pilate,
he suffered death and was buried,
and rose again on the third day
in accordance with the Scriptures.
He ascended into heaven
and is seated at the right hand of the Father.
He will come again in glory
to judge the living and the dead
and his kingdom will have no end.
And in the Holy Spirit, the Lord, the giver of life,
who proceeds from the Father and the Son,
who with the Father and the Son is adored and glorified,
who has spoken through the prophets.
And one, holy, catholic and apostolic Church.
I confess one baptism for the forgiveness of sins
and I look forward to the resurrection of the dead
and the life of the world to come. Amen.

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19. Instead of the Niceno-Constantinopolitan Creed, especially during Lent and Easter time, the baptismal Symbol of the Roman Church, known as the Apostles’ Creed, may be used.
I believe in God,
the Father almighty,
Creator of heaven and earth,
and in Jesus Christ, his only Son, our Lord,
At the words that follow, up to and including the Virgin Mary, all bow.
who was conceived by the Holy Spirit,
born of the Virgin Mary,
suffered under Pontius Pilate,
was crucified, died and was buried;
he descended into hell;
on the third day he rose again from the dead;
he ascended into heaven,
and is seated at the right hand of God the Father almighty;
from there he will come to judge the living and the dead.
I believe in the Holy Spirit,
the holy catholic Church,
the communion of saints,
the forgiveness of sins,
the resurrection of the body,
and life everlasting. Amen.

20. Then follows the Universal Prayer, that is, the Prayer of the Faithful or Bidding Prayers.

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The Liturgy of the Eucharist
21. When all this has been done, the Offertory Chant begins. Meanwhile, the ministers place the corporal, the purificator, the chalice, the pall, and the Missal on the altar.
22. It is desirable that the faithful express their participation by making an offering, bringing forward bread and wine for the celebration of the Eucharist and perhaps other gifts to relieve the needs of the Church and of the poor.
23. The Priest, standing at the altar, takes the paten with the bread and holds it slightly raised above the altar with both hands, saying in a low voice:
Blessed are you, Lord God of all creation,
for through your goodness we have received
the bread we offer you:
fruit of the earth and work of human hands,
it will become for us the bread of life.

Then he places the paten with the bread on the corporal.
If, however, the Offertory Chant is not sung, the Priest may speak these words aloud; at the end, the people may acclaim:
Blessed be God for ever.

24. The deacon, or the Priest, pours wine and a little water into the chalice, saying quietly:
By the mystery of this water and wine
may we come to share in the divinity of Christ
who humbled himself to share in our humanity.

25. The Priest then takes the chalice and holds it slightly raised above the altar with both hands, saying in a low voice:
Blessed are you, Lord God of all creation,
for through your goodness we have received
the wine we offer you:
fruit of the vine and work of human hands
it will become our spiritual drink.
Then he places the chalice on the corporal.

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If, however, the Offertory Chant is not sung, the Priest may speak these words aloud; at the end, the people may acclaim:
Blessed be God for ever.

26. After this, the Priest, bowing profoundly, says quietly:
With humble spirit and contrite heart
may we be accepted by you, O Lord,
and may our sacrifice in your sight this day
be pleasing to you, Lord God.

27. If appropriate, he also incenses the offerings, the cross, and the altar. A deacon or other minister then incenses the Priest and the people.
28. Then the Priest, standing at the side of the altar, washes his hands, saying quietly:
Wash me, O Lord, from my iniquity
and cleanse me from my sin.

29. Standing at the middle of the altar, facing the people, extending and then joining his hands, he says:
Pray, brethren (brothers and sisters),
that my sacrifice and yours
may be acceptable to God,
the almighty Father.
The people rise and reply:
May the Lord accept the sacrifice at your hands
for the praise and glory of his name,
for our good
and the good of all his holy Church.
30. Then the Priest, with hands extended, says the Prayer over the Offerings, at the end of which the people acclaim:
Amen.

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THE EUCHARISTIC PRAYER
31. Then the Priest begins the Eucharistic Prayer.
Extending his hands, he says:
The Lord be with you.
The people reply:
And with your spirit.
The Priest, raising his hands, continues:
Lift up your hearts.
The people:
We lift them up to the Lord.
The Priest, with hands extended, adds:
Let us give thanks to the Lord our God.
The people:
It is right and just.
The Priest, with hands extended, continues the Preface.
At the end of the Preface he joins his hands and concludes the Preface with the people, singing or saying aloud:
Holy, Holy, Holy Lord God of hosts.
Heaven and earth are full of your glory.
Hosanna in the highest.
Blessed is he who comes in the name of the Lord.
Hosanna in the highest.
32. In all Masses, the Priest celebrant is permitted to sing parts of the Eucharistic Prayer provided with musical notation below, pp. 000ff., especially the principal parts.
In Eucharistic Prayer I, the Roman Canon, the words included in brackets may be omitted.

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EUCHARISTIC PRAYER I
OR THE ROMAN CANON
83. V/. The Lord be with you.
R/. And with your spirit.
V/. Lift up your hearts.
R/. We lift them up to the Lord.
V/. Let us give thanks to the Lord our God.
R/. It is right and just.
There follows the Preface indicated by the rubrics, which concludes:
Holy, Holy, Holy Lord God of hosts.
Heaven and earth are full of your glory.
Hosanna in the highest.
Blessed is he who comes in the name of the Lord.
Hosanna in the highest.

84. The Priest, with hands extended, says:
To you, therefore, most merciful Father,
we make humble prayer and petition
through Jesus Christ, your Son, our Lord:
He joins his hands and says
that you accept
He makes the Sign of the Cross once over the bread and chalice together, saying:
and bless _ these gifts, these offerings,
these holy and unblemished sacrifices,
With hands extended, he continues:
which we offer you first of all
for your holy catholic Church.
Be pleased to grant her peace,
to guard, unite and govern her
throughout the whole world,
together with your servant N. our Pope
and N. our Bishop,*
and all those who, holding to the truth,
hand on the catholic and apostolic faith.
* Mention may be made here of the Coadjutor Bishop, or Auxiliary Bishops, as noted in the General Instruction of the Roman Missal, n. 149.

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85. Commemoration of the Living.
Remember, Lord, your servants N. and N.
The Priest joins his hands and prays briefly for those for whom he intends to pray.
Then, with hands extended, he continues:
and all gathered here,
whose faith and devotion are known to you.
For them and all who are dear to them
we offer you this sacrifice of praise
or they offer it for themselves
and all who are dear to them,
for the redemption of their souls,
in hope of health and well-being,
and fulfilling their vows to you,
the eternal God, living and true.
86. Within the Action.
In communion with those whose memory we venerate,
especially the glorious ever-Virgin Mary,
Mother of our God and Lord, Jesus Christ,
† and blessed Joseph, Spouse of the same Virgin,
your blessed Apostles and Martyrs,
Peter and Paul, Andrew,
[James, John,
Thomas, James, Philip,
Bartholomew, Matthew,
Simon and Jude:
Linus, Cletus, Clement, Sixtus,
Cornelius, Cyprian,
Lawrence, Chrysogonus,
John and Paul,
Cosmas and Damian]
and all your Saints:
through their merits and prayers,
grant that in all things we may be defended
by your protecting help.
[Through Christ our Lord. Amen.]
––––––––––––––––––––

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PROPER FORMS OF THE COMMUNICANTES
On the Nativity of the Lord and throughout the Octave
Celebrating the most sacred night (day)
when blessed Mary the immaculate Virgin
brought forth the Saviour for this world,
and in communion with those whose memory we venerate,
especially the glorious ever-Virgin Mary,
Mother of our God and Lord, Jesus Christ, †
On the Epiphany of the Lord
Celebrating the most sacred day
on which your Only Begotten Son,
eternal with you in your glory,
appeared in a human body, truly sharing our flesh,
and in communion with those whose memory we venerate,
especially the glorious ever-Virgin Mary,
Mother of our God and Lord, Jesus Christ, †
From the Mass of the Paschal Vigil until the Second Sunday of Easter
Celebrating the most sacred night (day)
of the Resurrection of our Lord Jesus Christ in the flesh,
and in communion with those whose memory we venerate,
especially the glorious ever-Virgin Mary,
Mother of our God and Lord, Jesus Christ, †
On the Ascension of the Lord
Celebrating the most sacred day
on which your Only Begotten Son, our Lord,
placed at the right hand of your glory
our weak human nature,
which he had united to himself,
and in communion with those whose memory we venerate,
especially the glorious ever-Virgin Mary,
Mother of our God and Lord, Jesus Christ, †
On Pentecost Sunday
Celebrating the most sacred day of Pentecost,
on which the Holy Spirit
appeared to the Apostles in tongues of fire,
and in communion with those whose memory we venerate,
especially the glorious ever-Virgin Mary,
Mother of our God and Lord, Jesus Christ, †

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87. With hands extended, the Priest continues:
Therefore, Lord, we pray:
graciously accept this oblation of our service,
that of your whole family;
order our days in your peace,
and command that we be delivered from eternal damnation
and counted among the flock of those you have chosen.
He joins his hands.
[Through Christ our Lord. Amen.]
––––––––––––––––––––
From the Mass of the Paschal Vigil until the Second Sunday of Easter
Therefore, Lord, we pray:
graciously accept this oblation of our service,
that of your whole family,
which we make to you
also for those to whom you have been pleased to give
the new birth of water and the Holy Spirit,
granting them forgiveness of all their sins:
order our days in your peace,
and command that we be delivered from eternal damnation
and counted among the flock of those you have chosen.
He joins his hands.
[Through Christ our Lord. Amen.]
––––––––––––––––––––
88. Holding his hands extended over the offerings, he says:
Be pleased, O God, we pray,
to bless, acknowledge,
and approve this offering in every respect;
make it spiritual and acceptable,
so that it may become for us
the Body and Blood of your most beloved Son,
our Lord Jesus Christ.
He joins his hands.

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89. In the formulas that follow, the words of the Lord should be pronounced clearly and distinctly, as the nature of these words requires.
On the day before he was to suffer
The Priest takes the bread and,
holding it slightly raised above the altar, continues:
he took bread in his holy and venerable hands,
He raises his eyes.
and with eyes raised to heaven
to you, O God, his almighty Father,
giving you thanks he said the blessing,
broke the bread
and gave it to his disciples, saying:
He bows slightly.
TAKE THIS, ALL OF YOU, AND EAT OF IT,
FOR THIS IS MY BODY,
WHICH WILL BE GIVEN UP FOR YOU.
He shows the consecrated host to the people, places it again on the paten, and genuflects in adoration.
90. After this, the Priest continues:
In a similar way, when supper was ended,
He takes the chalice and, holding it slightly raised above the altar, continues:
he took this precious chalice
in his holy and venerable hands,
and once more giving you thanks, he said the blessing
and gave the chalice to his disciples, saying:
He bows slightly.
TAKE THIS, ALL OF YOU, AND DRINK FROM IT,
FOR THIS IS THE CHALICE OF MY BLOOD,
THE BLOOD OF THE NEW AND ETERNAL COVENANT,
WHICH WILL BE POURED OUT FOR YOU AND FOR MANY
FOR THE FORGIVENESS OF SINS.
DO THIS IN MEMORY OF ME.
The Priest shows the chalice to the people, places it on the corporal, and genuflects in
adoration.

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91. Then the Priest says:
The mystery of faith.
And the people continue, acclaiming:
We proclaim your death, O Lord,
and profess your Resurrection
until you come again.
Or:
When we eat this Bread and drink this Cup,
we proclaim your death, O Lord,
until you come again.
Or:
Save us, Saviour of the world,
for by your Cross and Resurrection
you have set us free.
92. Then the Priest, with hands extended, says:
Therefore, O Lord,
as we celebrate the memorial of the blessed Passion,
the Resurrection from the dead,
and the glorious Ascension into heaven
of Christ, your Son, our Lord,
we, your servants and your holy people,
offer to your glorious majesty
from the gifts that you have given us,
this pure victim,
this holy victim,
this spotless victim,
the holy Bread of eternal life
and the Chalice of everlasting salvation.

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93. Be pleased to look upon them
with serene and kindly countenance,
and to accept them,
as you were pleased to accept
the gifts of your servant Abel the just,
the sacrifice of Abraham, our father in faith,
and the offering of your high priest Melchizedek,
a holy sacrifice, a spotless victim.
94. Bowing, with hands joined, he continues:
In humble prayer we ask you, almighty God:
command that these gifts be borne
by the hands of your holy Angel
to your altar on high
in the sight of your divine majesty,
so that all of us who through this participation at the altar receive
the most holy Body and Blood of your Son
He stands upright again and signs himself with the Sign of the Cross, saying:
may be filled with every grace and heavenly blessing.
He joins his hands.
[Through Christ our Lord. Amen.]
95. Commemoration of the Dead
With hands extended, the Priest says:
Remember also, Lord, your servants N. and N.,
who have gone before us with the sign of faith
and rest in the sleep of peace.
He joins his hands and prays briefly for those who have died and for whom he intends to pray.
Then, with hands extended, he continues:
Grant them, O Lord, we pray,
and all who sleep in Christ,
a place of refreshment, light and peace.
He joins his hands.
[Through Christ our Lord. Amen.]

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96. He strikes his breast with his right hand, saying:
To us, also, your sinful servants,
And, with hands extended, he continues:
who hope in your abundant mercies,
graciously grant some share
and fellowship with your holy Apostles and Martyrs:
with John the Baptist, Stephen,
Matthias, Barnabas,
[Ignatius, Alexander,
Marcellinus, Peter,
Felicity, Perpetua,
Agatha, Lucy,
Agnes, Cecilia, Anastasia]
and all your Saints:
admit us, we beg you,
into their company,
not weighing our merits, but granting us your pardon,
He joins his hands.
through Christ our Lord.
97. And he continues:
Through whom
you continue to create all these good things, O Lord;
you make them holy, fill them with life,
bless them, and bestow them upon us.
98. He takes the chalice and the paten with the host and, elevating both, he says:
Through him, and with him, and in him,
to you, O God, almighty Father,
in the unity of the Holy Spirit,
is all honor and glory,
for ever and ever.
The people acclaim:
Amen.
Then follows the Communion Rite, p. 38.

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EUCHARISTIC PRAYER II
99. Although it is provided with its own Preface, this Eucharistic Prayer may also be used with other Prefaces, especially those that present an overall view of the mystery of salvation, such as the Common Prefaces.
V/. The Lord be with you.
R/. And with your spirit.
V/. Lift up your hearts.
R/. We lift them up to the Lord.
V/. Let us give thanks to the Lord our God.
R/. It is right and just.
It is truly right and just, our duty and salvation,
always and everywhere to give you thanks, Father most holy,
through your beloved Son, Jesus Christ,
your Word through whom you made all things,
whom you sent as our Saviour and Redeemer,
incarnate by the Holy Spirit and born of the Virgin.
Fulfilling your will and gaining for you a holy people,
he stretched out his hands as he endured his Passion,
so as to break the bonds of death and manifest the resurrection.
And so, with the Angels and all the Saints
we proclaim your glory,
as with one voice we sing (say):
Holy, Holy, Holy Lord God of hosts.
Heaven and earth are full of your glory.
Hosanna in the highest.
Blessed is he who comes in the name of the Lord.
Hosanna in the highest.

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100. The Priest, with hands extended, says:
You are indeed Holy, O Lord,
the fount of all holiness.
101. He joins his hands and, holding them extended over the offerings, says:
Make holy, therefore, these gifts, we pray,
by sending down your Spirit upon them like the dewfall,
He joins his hands and makes the Sign of the Cross once over the bread and the chalice together, saying:
so that they may become for us
the Body _ and Blood of our Lord, Jesus Christ.
He joins his hands.
102. In the formulas that follow, the words of the Lord should be pronounced clearly and distinctly, as the nature of these words requires.
At the time he was betrayed
and entered willingly into his Passion,
He takes the bread and, holding it slightly raised above the altar, continues:
he took bread and, giving thanks, broke it,
and gave it to his disciples, saying:
He bows slightly.
TAKE THIS, ALL OF YOU, AND EAT OF IT,
FOR THIS IS MY BODY,
WHICH WILL BE GIVEN UP FOR YOU.
He shows the consecrated host to the people, places it again on the paten, and genuflects in adoration.

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103. After this, he continues:
In a similar way, when supper was ended,
He takes the chalice and, holding it slightly raised above the altar, continues:
he took the chalice
and, once more giving thanks,
he gave it to his disciples, saying:
He bows slightly.
TAKE THIS, ALL OF YOU, AND DRINK FROM IT,
FOR THIS IS THE CHALICE OF MY BLOOD,
THE BLOOD OF THE NEW AND ETERNAL COVENANT,
WHICH WILL BE POURED OUT FOR YOU AND FOR MANY
FOR THE FORGIVENESS OF SINS.
DO THIS IN MEMORY OF ME.
He shows the chalice to the people, places it on the corporal, and genuflects in adoration.
104. Then he says:
The mystery of faith.
And the people continue, acclaiming:
We proclaim your death, O Lord,
and profess your Resurrection
until you come again.
Or:
When we eat this Bread and drink this Cup,
we proclaim your death, O Lord,
until you come again.
Or:
Save us, Saviour of the world,
for by your Cross and Resurrection
you have set us free.

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105. Then the Priest, with hands extended, says:
Therefore, as we celebrate the memorial of his Death and Resurrection,
we offer you, Lord,
the Bread of life and the Chalice of salvation,
giving thanks that you have held us worthy
to be in your presence and minister to you.
Humbly we pray
that, partaking of the Body and Blood of Christ,
we may be gathered into one by the Holy Spirit.
Remember, Lord, your Church,
spread throughout the world,
and bring her to the fullness of charity,
together with N. our Pope and N. our Bishop*
and all the clergy.
In Masses for the Dead, the following may be added:
Remember your servant N.,
whom you have called [today]
from this world to yourself.
Grant that he (she) who was united with your Son in a death like his,
may also be one with him in his Resurrection.
Remember also our brothers and sisters
who have fallen asleep in the hope of the resurrection,
and all who have died in your mercy:
welcome them into the light of your face.
Have mercy on us all, we pray,
that with the blessed Virgin Mary, the Mother of God,
with the blessed Apostles
and all the Saints who have pleased you throughout the ages,
we may merit to be co-heirs to eternal life,
and may praise and glorify you
He joins his hands.
through your Son, Jesus Christ.
* Mention may be made here of the Coadjutor Bishop, or Auxiliary Bishops, as noted in the General Instruction of the Roman Missal, n. 149.

26
106. He takes the chalice and the paten with the host and, elevating both, he says:
Through him, and with him, and in him,
to you, O God, almighty Father,
in the unity of the Holy Spirit,
is all honor and glory,
for ever and ever.
The people acclaim:
Amen.
Then follows the Communion Rite, p. 38.

27
EUCHARISTIC PRAYER III
107. V/. The Lord be with you.
R/. And with your spirit.
V/. Lift up your hearts.
R/. We lift them up to the Lord.
V/. Let us give thanks to the Lord our God.
R/. It is right and just.
Then follows the Preface indicated by the rubrics, which concludes:
Holy, Holy, Holy Lord God of hosts.
Heaven and earth are full of your glory.
Hosanna in the highest.
Blessed is he who comes in the name of the Lord.
Hosanna in the highest.
108. The Priest, with hands extended, says:
You are indeed Holy, O Lord,
and all you have created
rightly gives you praise,
for through your Son our Lord Jesus Christ,
by the power and working of the Holy Spirit,
you give life to all things and make them holy,
and you never cease to gather a people to yourself,
so that from the rising of the sun to its setting
a pure sacrifice may be offered to your name.
109. He joins his hands and, holding them extended over the offerings, says:
Therefore, O Lord, we humbly implore you:
by the same Spirit graciously make holy
these gifts we have brought to you for consecration,
He joins his hands and makes the Sign of the Cross once over the bread and chalice
together, saying:
that they may become the Body and _ Blood
of your Son our Lord Jesus Christ,
He joins his hands.
at whose command we celebrate these mysteries.

28
110. In the formulas that follow, the words of the Lord should be pronounced clearly and distinctly, as the nature of these words requires.
For on the night he was betrayed
He takes the bread and, holding it slightly raised above the altar, continues:
he himself took bread,
and giving you thanks he said the blessing,
broke the bread and gave it to his disciples, saying:
He bows slightly.
TAKE THIS, ALL OF YOU, AND EAT OF IT,
FOR THIS IS MY BODY,
WHICH WILL BE GIVEN UP FOR YOU.
He shows the consecrated host to the people, places it again on the paten, and genuflects in adoration.
111. After this, he continues:
In a similar way, when supper was ended,
He takes the chalice and, holding it slightly raised above the altar, continues:
he took the chalice,
and giving you thanks he said the blessing,
and gave the chalice to his disciples, saying:
He bows slightly.
TAKE THIS, ALL OF YOU, AND DRINK FROM IT,
FOR THIS IS THE CHALICE OF MY BLOOD,
THE BLOOD OF THE NEW AND ETERNAL COVENANT,
WHICH WILL BE POURED OUT FOR YOU AND FOR MANY
FOR THE FORGIVENESS OF SINS.
DO THIS IN MEMORY OF ME.
He shows the chalice to the people, places it on the corporal, and genuflects in adoration.

29
112. Then he says:
The mystery of faith.
And the people continue, acclaiming:
We proclaim your death, O Lord,
and profess your Resurrection
until you come again.
Or:
When we eat this Bread and drink this Cup,
we proclaim your death, O Lord,
until you come again.
Or:
Save us, Saviour of the world,
for by your Cross and Resurrection
you have set us free.
113. Then the Priest, with hands extended, says:
Therefore, O Lord, as we celebrate the memorial
of the saving Passion of your Son,
his wondrous Resurrection
and Ascension into heaven,
and as we look forward to his second coming,
we offer you in thanksgiving
this holy and living sacrifice.
Look, we pray, upon the oblation of your Church
and, recognizing the sacrificial Victim by whose death
you willed to reconcile us to yourself,
grant that we, who are nourished
by the Body and Blood of your Son
and filled with his Holy Spirit,
may become one body, one spirit in Christ.

30
May he make of us
an eternal offering to you,
so that we may obtain an inheritance with your elect,
especially with the most blessed Virgin Mary, Mother of God,
with your blessed Apostles and glorious Martyrs
[with Saint N.: the Saint of the day or Patron Saint]
and with all the Saints,
on whose constant intercession in your presence
we rely for unfailing help.
May this Sacrifice of our reconciliation,
we pray, O Lord,
advance the peace and salvation of all the world.
Be pleased to confirm in faith and charity
your pilgrim Church on earth,
with your servant N. our Pope and N. our Bishop,*
the Order of Bishops, all the clergy,
and the entire people you have gained for your own.
Listen graciously to the prayers of this family,
whom you have summoned before you:
in your compassion, O merciful Father,
gather to yourself all your children
scattered throughout the earth.
† To our departed brothers and sisters
and to all who were pleasing to you
at their passing from this life,
give kind admittance to your kingdom.
There we hope to enjoy for ever the fullness of your glory
He joins his hands.
through Christ our Lord,
through whom you bestow on the world all that is good. †
* Mention may be made here of the Coadjutor Bishop, or Auxiliary Bishops, as noted in the General Instruction of the Roman Missal, n. 149.

31
114. He takes the chalice and the paten with the host and, elevating both, he says:
Through him, and with him, and in him,
to you, O God, almighty Father,
in the unity of the Holy Spirit,
is all honor and glory,
for ever and ever.
The people acclaim:
Amen.
Then follows the Communion Rite, p. 38.
115. When this Eucharistic Prayer is used in Masses for the Dead, the following may be said:
† Remember your servant N.
whom you have called [today]
from this world to yourself.
Grant that he (she) who was united with your Son in a death like his,
may also be one with him in his Resurrection,
when from the earth
he will raise up in the flesh those who have died,
and transform our lowly body
after the pattern of his own glorious body.
To our departed brothers and sisters, too,
and to all who were pleasing to you
at their passing from this life,
give kind admittance to your kingdom.
There we hope to enjoy for ever the fullness of your glory,
when you will wipe away every tear from our eyes.
For seeing you, our God, as you are,
we shall be like you for all the ages
and praise you without end,
He joins his hands.
through Christ our Lord,
through whom you bestow on the world all that is good. †

32
EUCHARISTIC PRAYER IV
116. It is not permissible to change the Preface of this Eucharistic Prayer because of the structure of the Prayer itself, which presents a summary of salvation history.
V/. The Lord be with you.
R/. And with your spirit.
V/. Lift up your hearts.
R/. We lift them up to the Lord.
V/. Let us give thanks to the Lord our God.
R/. It is right and just.
It is truly right to give you thanks,
truly just to give you glory, Father most holy,
for you are the one God living and true,
existing before all ages and abiding for all eternity,
dwelling in unapproachable light;
yet you, who alone are good, the source of life,
have made all that is,
so that you might fill your creatures with blessings
and bring joy to many of them by the glory of your light.
And so, in your presence are countless hosts of Angels,
who serve you day and night
and, gazing upon the glory of your face,
glorify you without ceasing.
With them we, too, confess your name in exultation,
giving voice to every creature under heaven
as we sing (say):
Holy, Holy, Holy Lord God of hosts.
Heaven and earth are full of your glory.
Hosanna in the highest.
Blessed is he who comes in the name of the Lord.
Hosanna in the highest.

33
117. The Priest, with hands extended, says:
We give you praise, Father most holy,
for you are great, and you have fashioned all your works
in wisdom and in love.
You formed man in your own image
and entrusted the whole world to his care,
so that in serving you alone, the Creator,
he might have dominion over all creatures.
And when through disobedience he had lost your friendship,
you did not abandon him to the domain of death.
For you came in mercy to the aid of all,
so that those who seek might find you.
Time and again you offered them covenants
and through the prophets taught them to look forward to salvation.
And you so loved the world, Father most holy,
that in the fullness of time
you sent your Only Begotten Son to be our Saviour.
Incarnate by the Holy Spirit
and born of the Virgin Mary,
he shared our human nature
in all things but sin.
To the poor he proclaimed the good news of salvation,
to prisoners, freedom,
and to the sorrowful of heart, joy.
To accomplish your plan,
he gave himself up to death,
and, rising from the dead,
he destroyed death and restored life.
And that we might live no longer for ourselves
but for him who died and rose again for us,
he sent the Holy Spirit from you, Father,
as the first fruits for those who believe,
so that, bringing to perfection his work in the world,
he might sanctify creation to the full.

34
118. He joins his hands and, holding them extended over the offerings, says:
Therefore, O Lord, we pray:
may this same Holy Spirit
graciously sanctify these offerings,
He joins his hands and makes the Sign of the Cross once over the bread and chalice
together, saying:
that they may become
the Body _ and Blood of our Lord Jesus Christ
He joins his hands.
for the celebration of this great mystery,
which he himself left us
as an eternal covenant.
119. In the formulas that follow, the words of the Lord should be pronounced clearly and distinctly, as the nature of these words requires.
For when the hour had come
for him to be glorified by you, Father most holy,
having loved his own who were in the world,
he loved them to the end:
and while they were at supper,
He takes the bread and, holding it slightly raised above the altar, continues:
he took bread, blessed and broke it,
and gave it to his disciples, saying,
He bows slightly.
TAKE THIS, ALL OF YOU, AND EAT OF IT,
FOR THIS IS MY BODY,
WHICH WILL BE GIVEN UP FOR YOU.
He shows the consecrated host to the people, places it again on the paten, and genuflects in adoration.

35
120. After this, he continues:
In a similar way,
He takes the chalice and, holding it slightly raised above the altar, continues:
taking the chalice filled with the fruit of the vine,
he gave thanks,
and gave the chalice to his disciples, saying:
He bows slightly.
TAKE THIS, ALL OF YOU, AND DRINK FROM IT,
FOR THIS IS THE CHALICE OF MY BLOOD,
THE BLOOD OF THE NEW AND ETERNAL COVENANT,
WHICH WILL BE POURED OUT FOR YOU AND FOR MANY
FOR THE FORGIVENESS OF SINS.
DO THIS IN MEMORY OF ME.
He shows the chalice to the people, places it on the corporal, and genuflects in adoration.
121. Then he says:
The mystery of faith.
And the people continue, acclaiming:
We proclaim your death, O Lord,
and profess your Resurrection
until you come again.
Or:
When we eat this Bread and drink this Cup,
we proclaim your death, O Lord,
until you come again.
Or:
Save us, Saviour of the world,
for by your Cross and Resurrection
you have set us free.

36
122. Then, with hands extended, the Priest says:
Therefore, O Lord,
as we now celebrate the memorial of our redemption,
we remember Christ’s death
and his descent to the realm of the dead;
we proclaim his Resurrection
and his Ascension to your right hand;
and as we await his coming in glory,
we offer you his Body and Blood,
the sacrifice acceptable to you
which brings salvation to the whole world.
Look, O Lord, upon the Sacrifice
which you yourself have provided for your Church,
and grant in your loving kindness
to all who partake of this one Bread and one Chalice
that, gathered into one body by the Holy Spirit,
they may truly become a living sacrifice in Christ
to the praise of your glory.
Therefore, Lord, remember now
all for whom we make this offering:
especially your servant, N. our Pope,
N. our Bishop,* and the whole Order of Bishops,
all the clergy,
those who make this offering,
those gathered here before you,
your entire people,
and all who seek you with a sincere heart.
Remember also
those who have died in the peace of your Christ
and all the dead,
whose faith you alone have known.
* Mention may be made here of the Coadjutor Bishop, or Auxiliary Bishops, as noted in the General Instruction of the Roman Missal, n. 149.

37
To all of us, your children,
grant, O merciful Father,
that we may enter into a heavenly inheritance
with the blessed Virgin Mary, Mother of God,
and with your Apostles and Saints in your kingdom.
There, with the whole of creation,
freed from the corruption of sin and death,
may we glorify you through Christ our Lord,
He joins his hands.
through whom you bestow on the world all that is good.
123. He takes the chalice and the paten with the host and, elevating both, he says:
Through him, and with him, and in him,
to you, O God, almighty Father,
in the unity of the Holy Spirit,
is all honor and glory,
for ever and ever.
The people acclaim:
Amen.
Then follows the Communion Rite, p. 38.

38
The Communion Rite
124. After the chalice and paten have been set down, the Priest, with hands joined, says:
At the Saviour’s command
and formed by divine teaching,
we dare to say:
He extends his hands and, together with the people, continues:
Our Father, who art in heaven,
hallowed be thy name;
thy kingdom come,
thy will be done
on earth as it is in heaven.
Give us this day our daily bread,
and forgive us our trespasses,
as we forgive those who trespass against us;
and lead us not into temptation,
but deliver us from evil.
125. With hands extended, the Priest alone continues, saying:
Deliver us, Lord, we pray, from every evil,
graciously grant peace in our days,
that, by the help of your mercy,
we may be always free from sin
and safe from all distress,
as we await the blessed hope
and the coming of our Saviour, Jesus Christ.
He joins his hands.
The people conclude the prayer, acclaiming:
For the kingdom,
the power and the glory are yours
now and for ever.

39
126. Then the Priest, with hands extended, says aloud:
Lord Jesus Christ,
who said to your Apostles,
Peace I leave you, my peace I give you,
look not on our sins,
but on the faith of your Church,
and graciously grant her peace and unity
in accordance with your will.
He joins his hands.
Who live and reign for ever and ever.
The people reply:
Amen.
127. The Priest, turned towards the people, extending and then joining his hands, adds:
The peace of the Lord be with you always.
The people reply:
And with your spirit.
128. Then, if appropriate, the deacon, or the Priest, adds:
Let us offer each other the sign of peace.
And all offer one another a sign, in keeping with local customs, that expresses peace, communion, and charity. The Priest gives the sign of peace to a deacon or minister.
129. Then he takes the host, breaks it over the paten, and places a small piece in the chalice, saying quietly:
May this mingling of the Body and Blood
of our Lord Jesus Christ
bring eternal life to us who receive it.

40
130. Meanwhile the following is sung or said:
Lamb of God, you take away the sins of the world,
have mercy on us.
Lamb of God, you take away the sins of the world,
have mercy on us.
Lamb of God, you take away the sins of the world,
grant us peace.
The invocation may even be repeated several times if the fraction is prolonged. Only the final time, however, is grant us peace said.
131. Then the Priest, with hands joined, says quietly:
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.
132. The Priest genuflects, takes the host and, holding it slightly raised above the paten or above the chalice, while facing the people, says aloud:
Behold the Lamb of God,
behold him who takes away the sins of the world.
Blessed are those called to the supper of the Lamb.
And together with the people he adds once:
Lord, I am not worthy
that you should enter under my roof,
but only say the word
and my soul shall be healed.

41
133. The Priest, facing the altar, says quietly:
May the Body of Christ
keep me safe for eternal life.
And he reverently consumes the Body of Christ.
Then he takes the chalice and says quietly:
May the Blood of Christ
keep me safe for eternal life.
And he reverently consumes the Blood of Christ.
134. After this, he takes the paten or ciborium and approaches the communicants. The Priest raises a host slightly and shows it to each of the communicants, saying:
The Body of Christ.
The communicant replies:
Amen.
And receives Holy Communion.
If a deacon also distributes Holy Communion, he does so in the same manner.
135. If any are present who are to receive Holy Communion under both kinds, the rite as described in the proper place is to be followed.
136. While the Priest is receiving the Body of Christ, the Communion Chant begins.
137. When the distribution of Communion is over, the Priest or a deacon or an acolyte purifies the paten over the chalice and also the chalice itself.
While he carries out the purification, the Priest says quietly:
What has passed our lips as food, O Lord,
may we possess in purity of heart,
that what has been given to us in time
may be our healing for eternity.
138. Then the Priest may return to the chair. If appropriate, a sacred silence may be observed for a while, or a psalm or other canticle of praise or a hymn may be sung.

42
139. Then, standing at the altar or at the chair and facing the people, with hands joined, the Priest says:
Let us pray.
All pray in silence with the Priest for a while, unless silence has just been observed.
Then the Priest, with hands extended, says the Prayer after Communion, at the end of which the people acclaim:
Amen.

43
The Concluding Rites
140. If they are necessary, any brief announcements to the people follow here.
141. Then the dismissal takes place. The Priest, facing the people and extending his hands, says:
The Lord be with you.
The people reply:
And with your spirit.
The Priest blesses the people, saying:
May almighty God bless you:
the Father, and the Son, _ and the Holy Spirit.
The people reply:
Amen.
142. On certain days or occasions, this formula of blessing is preceded, in accordance with the rubrics, by another more solemn blessing formula or by a prayer over the people (cf. pp. 000ff).
143. In a Pontifical Mass, the celebrant receives the mitre and, extending his hands, says:
The Lord be with you.
All reply:
And with your spirit.
The celebrant says:
Blessed be the name of the Lord.
All reply:
Now and for ever.

44
The celebrant says:
Our help is in the name of the Lord.
All reply:
Who made heaven and earth.
Then the celebrant receives the pastoral staff, if he uses it, and says:
May almighty God bless you,
making the Sign of the Cross over the people three times, he adds:
the Father, _ and the Son, _ and the Holy _ Spirit.
All:
Amen.
144. Then the deacon, or the Priest himself, with hands joined and facing the people, says:
Go forth, the Mass is ended.
Or:
Go and announce the Gospel of the Lord.
Or:
Go in peace, glorifying the Lord by your life.
Or:
Go in peace.
The people reply:
Thanks be to God.
145. Then the Priest venerates the altar as usual with a kiss, as at the beginning. After making a profound bow with the ministers, he withdraws.
146. If any liturgical action follows immediately, the rites of dismissal are omitted.

New Bible

I had reason to pop into London today. Whenever I do, I always try and make time to visit the Cathedral, and also St Paul's bookstore next door to the Cathedral. I went into the shop after 12.30 Mass, and I purchased a new Bible. I have a few different versions of the Bible, I like to compare different translations; I have a Douay Rheims, an RSV CE, and the new CTS Bible, which has the versions of the readings we get in Mass. I also have a KJV Bible which was given to me as a gift; Although it is a Protestant version of the Bible, it is an excellent study Bible, the verses throughout the Bible are cross-referenced with other verses, it is an ideal study tool.

The Bible I purchased today is the 'Christian Community Bible' Catholic Pastoral Edition. I remember back when I first thought I was being called into the Church, I went to a bookshop to buy a Bible. I purchased an NIV version which, I discovered later, is a Protestant Bible. I had no idea at the time that there were so many different versions, Protestant and Catholic and more. Since that time I was always cautious when buying a Bible, and after browsing the internet for advice the first Bible I purchased was the RSV CE, then the Douay Rheims, reliable and trustworthy Catholic Bibles.

Now, after a few years, I am more confident in reading different versions of Scripture, less concerned (although still wary) at being 'led astray'.
I saw this Bible, and I liked the way it has introductions before each book, it seems to have excellent notes, sometimes more than half the page is taken up with notes. I also like the tab system it uses on the side of the pages, it makes finding books within much easier. It seems the translation comes from the Philippines, the Imprimatur is from the Catholic Bishops' Conference of the Philippines. I wonder if it is a translation from Philippine to English? Does anyone know?

I think for the notes alone this is going to be a useful Bible to own. There is a brief introduction inside:

The Bible is the Word of God... but even if you had bought this book and read it with much attention, you cannot force God to hand over his message to you. God himself will introduce you to the Truth if you can meet certain requirements. The first one is to search with perseverance: the door will be opened to those who knock. Do not give up if you cannot understand at the beginning, but ask in prayer and you will receive light. Another condition to grasp the teaching of God is that you search for it together with your brothers and sisters as you participate in a Christian community.

The Transfiguration

The Transfiguration, by Raphael

The Cross We Bear

Prague

I spent a couple of days in Prague this weekend; it was a leaving gift from my friends at my last place of employment. I've never been to Prague before, I am pretty routine (boring?) with my trips, usually going to Italy. I like that I can easily find my way round and communicate in Italy, as I can speak the language fluently. Once I overcame the issues with finding my way around, I found Prague to be a very pleasant place to be. It is very hard to do everything in just two days, but I saw enough to make me want to go back, to discover Prague at a more leisurely pace. Below are a few photos I took, using my N82 cameraphone:

All The Cool People go to Hell

A phrase I have heard recently, from a few people I know, is that *if* there is a Hell, they want to go there because it's where "all the cool people" will be, and it's where all the parties will be, and Heaven will be so boring!

Today the conversation came up with a couple of colleagues, from my new employment. I've only been there just over a week, I'm certain they never made their comments to wind me up, as people who know me better have been known to do. As we were walking down the street the conversation came to beliefs, and one of my colleagues said she was atheist, then quickly corrected herself to say she was a "couldn't-care-less-ist". I asked her what if she couldn't care less about turned out to be true, and that's when she made the comment "All the cool people go to Hell" and the person with us made a comment of agreement. Basically, Heaven is boring, and Hell is where all the fun will be.

It's not the first time I've had someone say this to me. Seems that we have a big image problem, if people think that an eternity of torment is going to be one big party, they are in for a shock.

EWTN Channel Change

EWTN used to be on channel 769 on SKY, but it seems it has moved. I'm sure I was watching on channel 769 yesterday, but I could be wrong.

Anyhow, EWTN is now on channel 589.

Leopard Attacks a Crocodile

I was flicking through some of the news feeds on Google News and I found this story over at the Daily Mail, detailing how a leopard attacked a crocodile! The pictures are amazing, and have been complied into a brief video clip on YouTube:



The entire sequence of the photos can be seen on the Hal Brindley website, here. The website also has some amazing wildlife photography, well worth a look. Also, at the bottom of the Daily Mail piece they had mentioned a video clip I had not seen before, called the Battle of Kruger. This is an excellent clip, and is definitely worth watching til the end. Enjoy:

Understanding the Anglican Issue

As I mentioned a few posts ago, I don't know enough about the Anglicans and what they believe to have a really informed opinion on what is happening inside their church right now. Anytime I want information on a subject I don't know enough about (it happens often!) I turn to the net. I honestly do give thanks to God that I have a resource of pretty much limitless information available to me. The responsibility with it is to sort the true information from the rubbish (balance is about 10% reliable, 90% waste of cyberspace, in my experience)

One particular resource that has been particularly helpful to me in the last could of days has been the blog of Fr Dwight Longenecker. He has an understanding of Anglican issues, himself being a former Anglican priest. He has a post here with advice about things to consider for those looking to move to the Catholic Church.

There is another post here which has excerpts from an email sent to Fr Dwight from an Anglo Catholic priest. It really does help to understand where people who would call themselves Anglo Catholics are coming from.

And this is an excellent post about alleged proposals being made to the Vatican by Anglo Catholic bishops. I found the post to be very informative and it touched on some points that have been concerns of mine in my limited understanding of the situation. Particularly, point 4:

.....We cannot assume, even in the most trad Anglo Catholic parish that everyone in the pew is up to speed on the fullness of Catholic doctrine. Nor can we assume, for all their smells and bells, that they really understand the true reason for becoming Catholic. Each convert needs to be instructed in the faith. We can't just accept them en bloc.

There are enough people in the Church already who call themselves Catholic but in reality have little knowledge or understanding of what the Church actually teaches. Each convert to the Church has to be fully aware of the teachings of the Church and must accept them and be prepared to live them.

I can accept it must be difficult for people who have lived a prayerful life in the Anglican church to see what they believed in being ripped away from them. I'm sure for a lot of people there is hurt, confusion, and probably anger too. My prayers are for them in this difficult time; my rosary intentions have one more item added to the list.

There is room for everyone in the Catholic Church, but the Church is not a hiding place. I pray that all those who think of moving into the Catholic Church do so for the right reasons.

Toddlers who dislike spicy food 'racist'

This has got to be one of the silliest stories I've read in a while. I don't doubt that the reporting newspaper has an angle on the story, they always do. But even allowing for that spin, this is just nuts:

The National Children's Bureau, which receives £12 million a year, mainly from Government funded organisations, has issued guidance to play leaders and nursery teachers advising them to be alert for racist incidents among youngsters in their care.

This could include a child of as young as three who says "yuk" in response to being served unfamiliar foreign food.

The guidance by the NCB is designed to draw attention to potentially-racist attitudes in youngsters from a young age.

It alerts playgroup leaders that even babies can not be ignored in the drive to root out prejudice as they can "recognise different people in their lives".

The 366-page guide for staff in charge of pre-school children, called Young Children and Racial Justice, warns: "Racist incidents among children in early years settings tend to be around name-calling, casual thoughtless comments and peer group relationships."

It advises nursery teachers to be on the alert for childish abuse such as: "blackie", "Pakis", "those people" or "they smell".

The guide goes on to warn that children might also "react negatively to a culinary tradition other than their own by saying 'yuk'".

Staff are told: "No racist incident should be ignored. When there is a clear racist incident, it is necessary to be specific in condemning the action."

Warning that failing to pick children up on their racist attitudes could instil prejudice, the NCB adds that if children "reveal negative attitudes, the lack of censure may indicate to the child that there is nothing unacceptable about such attitudes".

Nurseries are encouraged to report as many incidents as possible to their local council. The guide added: "Some people think that if a large number of racist incidents are reported, this will reflect badly on the institution. In fact, the opposite is the case."

This is just so silly, I'm struggling to find words to adequately describe how it makes me feel. If I heard anyone telling me that a child of mine was racist just because he/she didn't like spicy food I would be very upset!

Aside from the silliness there is a serious issue underneath this report. People being judged in a pre-determined manner just because of how they react to something is pretty dangerous. It groups people under a certain label, whether they fit that label or not. It doesn't leave room for common sense, and that is something that people seem to have a lot less of these days.

Source

In My Ignorance...

There is a lot I don't understand about the goings-on in the Anglican church right now. The argument about the validity of women bishops, as I understand it, leaves a group of people who I keep reading being called Anglo-Catholics, feeling they are no longer a part of the Anglican church, because their 'beliefs' are undermined with the decision to allow legislation that will eventually allow the ordination of women bishops.

I may have got that wrong, as I said, in my ignorance there is a lot I do not understand about this whole subject.

I have read that some bishops want to move 'en masse' to the Catholic Church, and want to bring with them *their* churches and *their* congregations, too. This leads me to much of my confusion.

If these people (how can I call them, as a group name?) want to join the Catholic Church, why is it now that they are looking to move over? The women bishop thing in the Anglican church hasn't made any changes to the teachings of the Catholic Church. Why come to the Church now? I mean, do 'these people' (I'm still struggling to give the group a name) fully believe and accept everything that the Catholic Church teaches? If they do then why are they not already members of the Church? If they do not, which would explain why they are not members of the Catholic Church, why are they looking to move in?

Surely, any convert to the Faith has to go through the process of RCIA? Any convert who is living in a situation contrary to Church teaching is going to have to get that resolved before they can fully participate at Mass. I'm thinking people who may have divorced and re-married, for example.

There is a lot I need to learn, and a lot I need to understand. In the meantime I will continue to pray for those who have yet to find their way to the Church, and I will continue to pray that those who do find their way to the Church will do it for the right reasons.

Vacanze

It's holiday time. I'm off searching for the sunshine.

First Day of Summer

Today is the first official day of summer, so naturally it is raining. Grey, miserable typically English weather. Of course, Wimbledon starts next week so it's bound to rain for the next two weeks, at least!

The summer solstice brings the longest period of daylight today. The solstice is always tinged with sadness, because you know that from here on in the days are going to gradually get shorter and shorter as we approach winter!! How depressing!

Lets hope the weather breaks and we can have some good summer days to remember when the darkness comes.

Fuel Price Increases

The cost of fuel keeps going up. I got these in an email this morning:

Euro 2008

It hasn't been a great tournament so far for the Italians, but hey, we're in the quarter finals!

Although I was born in the UK, my father is Italian, and I always follow Italy in every tournament (Just as well, seeing how well England do!)

In the recent World Cup, which Italy won, I had a feeling they were going to do well. Solid in defence, workman midfield with a touch of class from Pirlo and we scored goals. The goals were well spread out in the tournament with midfield, defence and attack all chipping in. There isn't the same feeling of quality this time round, our defence looks vulnerable, our midfield is huffing and puffing without producing and up front, Luca Toni has to be the unluckiest striker in the tournament! What does the man have to do to score!?

We've struggled so far, and unless we really find form we will struggle against the Spanish on Sunday. It will be extra difficult as we will be without Pirlo and Gattuso, who are both suspended as they have picked up two yellow cards. Still, there's always a chance, it's a one off game and the Spanish are known for choking in tournaments. I can hope!

Forza Italia!

My Patron Saint

Today is the Feast day of Saint Anthony of Padua. He is my patron Saint, my middle name is Antonio. Thinking back, St Anthony was probably my first real contact with the Catholic Church. I love his nickname, "The Hammer of Heretics".

You can find out so much about the life of this great Saint, a Doctor of the Church, by visiting StAnthony.org

This prayer is from St Anthony:

“Sweet Jesus, is there anything sweeter than you? To remember you is more delightful than everything else. Your name is joy; it is the true gate of our salvation. What else are you, Jesus, if not our Savior? Be our Redeemer. Give us the virtues of hope and love, just as you have given us faith, our primary joy. Give us the words that we need to praise you always. With the help and through the prayers of your mother. You who are blessed throughout the ages. Amen.”

St Anthony, Pray for us.

A Real Star

I've mentioned the program Britain's Got Talent before. There was the amazing performance by Andrew Johnston in the regional shows. Well, there's another star in the show, and wow, this girl is absolute class. She is just 12 years old! Yet the voice on her is fantastic. Singing Ave Maria, which is always a favourite of mine. I was surprised she didn't win, she didn't even make the top three. Scroll through to about 1 minute 45 in to hear her sing.

The Cost of Fuel

The price of fuel continues to rise. There were protests by truckers today, they were requesting a rebate of 25p per litre of fuel. If their demands are not met, they threaten to blockade the refineries. I remember the chaos the last time the refineries were blockaded.

In truth, whilst the cost of fuel is outrageously high, we are too dependent on a finite resource. We should be preparing for life without oil, instead of bickering over the price of the little that is left. Once it's gone, it's gone.

They Are Wrong

During the 19th century, slavers said black people weren't human. They were wrong. During the 20th century, the Nazis said Jews weren't human. They were wrong. Since 1967, the House of Commons has said the unborn are not human. They, too, are wrong.

From a statement made by Bishop O'Donoghue, on the Human Fertilisation and Embryology Bill, taken from the Saint Mary Magdalen Blog. Click here to read the full statement

What we mean by abortion

From Priests for Life, two videos that demonstrate how an abortion is performed. Under a campaign called "Is this what you mean?" Priests for Life set out to demonstrate exactly what abortion is. It's not pleasant, but for many the term abortion hides the reality, for most people abortion seems to mean someone who was pregnant no longer is. The mechanics of it all seem to be unimportant. If you are going to defend abortion you need to know what it is you are defending.

Suction Abortion


Dismemberment Abortion


Priests for Life

Mass for new Catholics

Yesterday at Westminster Cathedral a Mass was held for all in the diocese who had entered the Church at the Easter Vigil. I attended with Catherine, my friend who was received into the Church with me at Easter, plus Mike, Adrian and Caroline. Catherine and I went into Cathedral hall, where Cardinal Cormack Murphy O'Connor spoke to us briefly, and we then processed to the front of the Cathedral and walked to the seating at the front for Mass. On our way round we were given a Rosary which had been blessed by the Cardinal.

I always enjoy Mass, it really is the highlight of my week, and yesterday's occasion was very enjoyable. The meal afterwards was fun, good food and good company is always a winning formula.

Real Talent

I try to avoid trash TV if I can. So I don't watch Big Brother, or programs of that type, and I avoid things like X-Factor, Search for a Star and other similar programs. Of course, it can mean that every once in a while I miss a real gem. I hadn't seen this until I saw it on Fr Longenecker's Blog, Standing on my Head. Turn the volume on, press play, and if you haven't seen this either, prepare to be impressed. Even if you have seen it, it's certainly worth another look.

I Support the Pope (Pass It On)

Let us all pray for the safety of the Holy Father, and is guided by the Holy Spirit to make all the right decisions. At times the Pope is attacked by all sides, and it would be wrong of us to attack him as well. I will do my share of supporting our Pope, and think twice, and trice before I make a negative remark about any of his decisions.

Taken from Rise and Pray

Taking it Easy

I'm taking some time off. I need a break, I need some quiet time.

My New Toy

My new toy, an Asus eeePC. With this little beauty, I can carry around with me books and books worth of information, easily searched and cross referenced. There is no hard drive, just flash memory. 4GB internal memory, with an SD card expansion slot, which currently offers an extra 16GB of space. There are also 3 USB ports, which means I can further expand storage with a few USB storage disks. I currently have the database from Biblia Clerus installed, which is downloadable free from their site, and the content from New Advent, which is available on CD which can be ordered from the website for a small price.

The Asus is very small, much smaller than the average laptop, for those who recall them it is reminiscent of the Psion 7. The Asus runs on Linux, but I have Windows XP installed on mine, not because I'm a fan of Windows in any way, but this way I know the databases I want to store will work.

The Asus weighs less than a kilo, and I can easily access and reference the Catechism, the Holy Bible (Douay Rheims), the Summa Theologica, writings from the early Church Fathers, and documents from the Church councils.

I will always prefer reading from a book, but for convenient portable reference with access to all this information the Asus is ideal.

Is This Really a Catholic Mass?

They don't do this at the Church I go to every week (Thankfully, I may add) Just what is the Priest doing? And that Altar Server with the candle? IS this *really* a Catholic Mass??


From Holy Smoke

The Fractured Society

Many people are aware that the decline in society can be traced to the breakdown of the family. The family as the building blocks of society is damaged, and it is nigh on impossible to build something with damaged components.

Mr Justice Coleridge understands where the problem lies, too. He has spent the last 8 years or so presiding over divorce cases, children in care and family break up. He says the breakdown of the family is behind almost every evil in society today. And you can be sure that behind this is the evil one himself. The Judge makes many insightful comments regarding this problem we face today. He says family breakdown is an epidemic affecting all in society from the family down. It is "on a scale, depth and breadth which few of us could have imagined even "a decade ago. It is a never-ending carnival of human misery. A ceaseless river of human distress.

He says "I am not saying every broken family produces dysfunctional children but I am saying that almost every dysfunctional child is the product of a broken family." He is not wrong.

I remember when reading Gaudium et Spes recently, in a study group from our Parish, there was a section on fostering the nobility of the family, and of marriage. A strong society is built on strong families, strong families are held together with strong marriage:

47. The well-being of the individual person and of human and Christian society is intimately linked with the healthy condition of that community produced by marriage and family. Hence Christians and all men who hold this community in high esteem sincerely rejoice in the various ways by which men today find help in fostering this community of love and perfecting its life, and by which parents are assisted in their lofty calling. Those who rejoice in such aids look for additional benefits from them and labor to bring them about.

Yet the excellence of this institution is not everywhere reflected with equal brilliance, since polygamy, the plague of divorce, so-called free love and other disfigurements have an obscuring effect. In addition, married love is too often profaned by excessive self-love, the worship of pleasure and illicit practices against human generation. Moreover, serious disturbances are caused in families by modern economic conditions, by influences at once social and psychological, and by the demands of civil society. Finally, in certain parts of the world problems resulting from population growth are generating concern.

All these situations have produced anxiety of consciences. Yet, the power and strength of the institution of marriage and family can also be seen in the fact that time and again, despite the difficulties produced, the profound changes in modern society reveal the true character of this institution in one way or another.

Therefore, by presenting certain key points of Church doctrine in a clearer light, this sacred synod wishes to offer guidance and support to those Christians and other men who are trying to preserve the holiness and to foster the natural dignity of the married state and its superlative value.

48. The intimate partnership of married life and love has been established by the Creator and qualified by His laws, and is rooted in the jugal covenant of irrevocable personal consent. Hence by that human act whereby spouses mutually bestow and accept each other a relationship arises which by divine will and in the eyes of society too is a lasting one. For the good of the spouses and their off-springs as well as of society, the existence of the sacred bond no longer depends on human decisions alone. For, God Himself is the author of matrimony, endowed as it is with various benefits and purposes.(1) All of these have a very decisive bearing on the continuation of the human race, on the personal development and eternal destiny of the individual members of a family, and on the dignity, stability, peace and prosperity of the family itself and of human society as a whole. By their very nature, the institution of matrimony itself and conjugal love are ordained for the procreation and education of children, and find in them their ultimate crown. Thus a man and a woman, who by their compact of conjugal love "are no longer two, but one flesh" (Matt. 19:ff), render mutual help and service to each other through an intimate union of their persons and of their actions. Through this union they experience the meaning of their oneness and attain to it with growing perfection day by day. As a mutual gift of two persons, this intimate union and the good of the children impose total fidelity on the spouses and argue for an unbreakable oneness between them.(2)

Christ the Lord abundantly blessed this many-faceted love, welling up as it does from the fountain of divine love and structured as it is on the model of His union with His Church. For as God of old made Himself present(3) to His people through a covenant of love and fidelity, so now the Savior of men and the Spouse(4) of the Church comes into the lives of married Christians through the sacrament of matrimony. He abides with them thereafter so that just as He loved the Church and handed Himself over on her behalf,(6) the spouses may love each other with perpetual fidelity through mutual self-bestowal.

Authentic married love is caught up into divine love and is governed and enriched by Christ's redeeming power and the saving activity of the Church, so that this love may lead the spouses to God with powerful effect and may aid and strengthen them in sublime office of being a father or a mother.(6) For this reason Christian spouses have a special sacrament by which they are fortified and receive a kind of consecration in the duties and dignity of their state.(7) By virtue of this sacrament, as spouses fulfil their conjugal and family obligation, they are penetrated with the spirit of Christ, which suffuses their whole lives with faith, hope and charity. Thus they increasingly advance the perfection of their own personalities, as well as their mutual sanctification, and hence contribute jointly to the glory of God.

As a result, with their parents leading the way by example and family Prayer, children and indeed everyone gathered around the family hearth will find a readier path to human maturity, salvation and holiness. Graced with the dignity and office of fatherhood and motherhood, parents will energetically acquit themselves of a duty which devolves primarily on them, namely education and especially religious education.

As living members of the family, children contribute in their own way to making their parents holy. For they will respond to the kindness of their parents with sentiments of gratitude, with love and trust. They will stand by them as children should when hardships overtake their parents and old age brings its loneliness. Widowhood, accepted bravely as a continuation of the marriage vocation, should be esteemed by all.(8) Families too will share their spiritual riches generously with other families. Thus the Christian family, which springs from marriage as a reflection of the loving covenant uniting Christ with the Church,(9) and as a participation in that covenant, will manifest to all men Christ's living presence in the world, and the genuine nature of the Church. This the family will do by the mutual love of the spouses, by their generous fruitfulness, their solidarity and faithfulness, and by the loving way in which all members of the family assist one another.

49. The biblical Word of God several times urges the betrothed and the married to nourish and develop their wedlock by pure conjugal love and undivided affection.(10) Many men of our own age also highly regard true love between husband and wife as it manifests itself in a variety of ways depending on the worthy customs of various peoples and times.

This love is an eminently human one since it is directed from one person to another through an affection of the will; it involves the good of the whole person, and therefore can enrich the expressions of body and mind with a unique dignity, ennobling these expressions as special ingredients and signs of the friendship distinctive of marriage. This love God has judged worthy of special gifts, healing, perfecting and exalting gifts of grace and of charity. Such love, merging the human with the divine, leads the spouses to a free and mutual gift of themselves, a gift providing itself by gentle affection and by deed, such love pervades the whole of their lives:(11) indeed by its busy generosity it grows better and grows greater. Therefore it far excels mere erotic inclination, which, selfishly pursued, soon enough fades wretchedly away.

This love is uniquely expressed and perfected through the appropriate enterprise of matrimony. The actions within marriage by which the couple are united intimately and chastely are noble and worthy ones. Expressed in a manner which is truly human, these actions promote that mutual self-giving by which spouses enrich each other with a joyful and a ready will. Sealed by mutual faithfulness and be allowed above all by Christs sacrament, this love remains steadfastly true in body and in mind, in bright days or dark. It will never be profaned by adultery or divorce. Firmly established by the Lord, the unity of marriage will radiate from the equal personal dignity of wife and husband, a dignity acknowledged by mutual and total love. The constant fulfillment of the duties of this Christian vocation demands notable virtue. For this reason, strengthened by grace for holiness of life, the couple will painstakingly cultivate and pray for steadiness of love, large heartedness and the spirit of sacrifice.

Authentic conjugal love will be more highly prized, and wholesome public opinion created about it if Christian couples give outstanding witness to faithfulness and harmony in their love, and to their concern for educating their children also, if they do their part in bringing about the needed cultural, psychological and social renewal on behalf of marriage and the family. Especially in the heart of their own families, young people should be aptly and seasonably instructed in the dignity, duty and work of married love. Trained thus in the cultivation of chastity, they will be able at a suitable age to enter a marriage of their own after an honorable courtship.

50. Marriage and conjugal love are by their nature ordained toward the begetting and educating of children. Children are really the supreme gift of marriage and contribute very substantially to the welfare of their parents. The God Himself Who said, "it is not good for man to be alone" (Gen. 2:18) and "Who made man from the beginning male and female" (Matt. 19:4), wishing to share with man a certain special participation in His own creative work, blessed male and female, saying: "Increase and multiply" (Gen. 1:28). Hence, while not making the other purposes of matrimony of less account, the true practice of conjugal love, and the whole meaning of the family life which results from it, have this aim: that the couple be ready with stout hearts to cooperate with the love of the Creator and the Savior. Who through them will enlarge and enrich His own family day by day.

Parents should regard as their proper mission the task of transmitting human life and educating those to whom it has been transmitted. They should realize that they are thereby cooperators with the love of God the Creator, and are, so to speak, the interpreters of that love. Thus they will fulfil their task with human and Christian responsibility, and, with docile reverence toward God, will make decisions by common counsel and effort. Let them thoughtfully take into account both their own welfare and that of their children, those already born and those which the future may bring. For this accounting they need to reckon with both the material and the spiritual conditions of the times as well as of their state in life. Finally, they should consult the interests of the family group, of temporal society, and of the Church herself. The parents themselves and no one else should ultimately make this judgment in the sight of God. But in their manner of acting, spouses should be aware that they cannot proceed arbitrarily, but must always be governed according to a conscience dutifully conformed to the divine law itself, and should be submissive toward the Church's teaching office, which authentically interprets that law in the light of the Gospel. That divine law reveals and protects the integral meaning of conjugal love, and impels it toward a truly human fulfillment. Thus, trusting in divine Providence and refining the spirit of sacrifice,(12) married Christians glorify the Creator and strive toward fulfillment in Christ when with a generous human and Christian sense of responsibility they acquit themselves of the duty to procreate. Among the couples who fulfil their God-given task in this way, those merit special mention who with a gallant heart and with wise and common deliberation, undertake to bring up suitably even a relatively large family.(13)

Marriage to be sure is not instituted solely for procreation; rather, its very nature as an unbreakable compact between persons, and the welfare of the children, both demand that the mutual love of the spouses be embodied in a rightly ordered manner, that it grow and ripen. Therefore, marriage persists as a whole manner and communion of life, and maintains its value and indissolubility, even when despite the often intense desire of the couple, offspring are lacking.

51. This council realizes that certain modern conditions often keep couples from arranging their married lives harmoniously, and that they find themselves in circumstances where at least temporarily the size of their families should not be increased. As a result, the faithful exercise of love and the full intimacy of their lives is hard to maintain. But where the intimacy of married life is broken off, its faithfulness can sometimes be imperiled and its quality of fruitfulness ruined, for then the upbringing of the children and the courage to accept new ones are both endangered.

To these problems there are those who presume to offer dishonorable solutions indeed; they do not recoil even from the taking of life. But the Church issues the reminder that a true contradiction cannot exist between the divine laws pertaining to the transmission of life and those pertaining to authentic conjugal love.

For God, the Lord of life, has conferred on men the surpassing ministry of safeguarding life in a manner which is worthy of man. Therefore from the moment of its conception life must be guarded with the greatest care while abortion and infanticide are unspeakable crimes. The sexual characteristics of man and the human faculty of reproduction wonderfully exceed the dispositions of lower forms of life. Hence the acts themselves which are proper to conjugal love and which are exercised in accord with genuine human dignity must be honored with great reverence. Hence when there is question of harmonizing conjugal love with the responsible transmission of life, the moral aspects of any procedure does not depend solely on sincere intentions or on an evaluation of motives, but must be determined by objective standards. These, based on the nature of the human person and his acts, preserve the full sense of mutual self-giving and human procreation in the context of true love. Such a goal cannot be achieved unless the virtue of conjugal chastity is sincerely practiced. Relying on these principles, sons of the Church may not undertake methods of birth control which are found blameworthy by the teaching authority of the Church in its unfolding of the divine law.(14)

All should be persuaded that human life and the task of transmitting it are not realities bound up with this world alone. Hence they cannot be measured or perceived only in terms of it, but always have a bearing on the eternal destiny of men.

52. The family is a kind of school of deeper humanity. But if it is to achieve the full flowering of its life and mission, it needs the kindly communion of minds and the joint deliberation of spouses, as well as the painstaking cooperation of parents in the education of their children. The active presence of the father is highly beneficial to their formation. The children, especially the younger among them, need the care of their mother at home. This domestic role of hers must be safely preserved, though the legitimate social progress of women should not be underrated on that account.

Children should be so educated that as adults they can follow their vocation, including a religious one, with a mature sense of responsibility and can choose their state of life; if they marry, they can thereby establish their family in favorable moral, social and economic conditions. Parents or guardians should by prudent advice provide guidance to their young with respect to founding a family, and the young ought to listen gladly. At the same time no pressure, direct or indirect, should be put on the young to make them enter marriage or choose a specific partner.

Thus the family, in which the various generations come together and help one another grow wiser and harmonize personal rights with the other requirements of social life, is the foundation of society. All those, therefore, who exercise influence over communities and social groups should work efficiently for the welfare of marriage and the family. Public authority should regard it as a sacred duty to recognize, protect and promote their authentic nature, to shield public morality and to favor the prosperity of home life. The right of parents to beget and educate their children in the bosom of the family must be safeguarded. Children too who unhappily lack the blessing of a family should be protected by prudent legislation and various undertakings and assisted by the help they need.

Christians, redeeming the present time(13) and distinguishing eternal realities from their changing expressions, should actively promote the values of marriage and the family, both by the examples of their own lives and by cooperation with other men of good will. Thus when difficulties arise, Christians will provide, on behalf of family life, those necessities and helps which are suitably modern. To this end, the Christian instincts of the faithful, the upright moral consciences of men, and the wisdom and experience of persons versed in the sacred sciences will have much to contribute.

Those too who are skilled in other sciences, notably the medical, biological, social and psychological, can considerably advance the welfare of marriage and the family along with peace of conscience if by pooling their efforts they labor to explain more thoroughly the various conditions favoring a proper regulation of births.

It devolves on priests duly trained about family matters to nurture the vocation of spouses by a variety of pastoral means, by preaching God's word, by liturgical worship, and by other spiritual aids to conjugal and family life; to sustain them sympathetically and patiently in difficulties, and to make them courageous through love, so that families which are truly illustrious can be formed.

Various organizations, especially family associations, should try by their programs of instruction and action to strengthen young people and spouses themselves, particularly those recently wed, and to train them for family, social and apostolic life.

Finally, let the spouses themselves, made to the image of the living God and enjoying the authentic dignity of persons, be joined to one another(16) in equal affection, harmony of mind and the work of mutual sanctification. Thus, following Christ who is the principle of life,(17) by the sacrifices and joys of their vocation and through their faithful love, married people can become witnesses of the mystery of love which the Lord revealed to the world by His dying and His rising up to life again.(18)

Taken from Gaudium et Spes

The decline of the Church in the community and the decline of the importance of Christian morals in society has left us with this mess. We all have a responsibility, in one way or another, to work to fix the damage before it gets any worse.

There is an article on the Judge's words over at the Daily Mail

A Meme

I've been tagged for a Meme by Mac at the Mulier Fortis blog.

These are the rules:

1. When tagged place the name and URL on your blog.
2. Post rules on your blog.
3. Write 7 non-important things/habit/quirks about yourself.
4. Name 7 of your favourite blogs.
5. Send an email/comment on their blog letting them know they have been tagged.

Ok, first two done, here is part 3:

1. I'm a mobile phone addict, and a fully signed up member of the Mobile Communication age.
2. I can communicate in BSL, and have taken and passed the first year exam.
3. I never finish a book from cover to cover at the first attempt. I always get distracted to another book, and sometimes it takes three or four attempts before I finish a book I've started.
4. I am fluent in Italian
5. I like to play darts
6. I enjoy a good practical joke
7. I drink too much Lucozade

Ok, for part four I need to nominate 7 other blogs, so I will list Ellasdevil, Mel's Diner, This is not my country, Loved Sinner, Adoro te devote, Te Deum and Child of Mary. I don't really know all the people who write those blogs, but they are some of the many I like to read on a regular basis. Let's see if they will play....