William Hemsworth's Blog, page 15

Saint Dismas – The Good Thief

[Jan Provoost, c 1500, “The Crucifixion”. Northern Renaissance] The crucifixion was the supreme Sacrifice by Christ – suffering on which we focus with particular intensity from the start of Passiontide until the culmination of the death of Our Lord at Calvary on Good Friday. When we contemplate the suffering of Christ, His agony in the […]

Saint Dismas – The Good Thief

PRAY.COM Launches Riveting Second Season of ‘Heroes in the Bible’ Hosted by Dr. Tony Evans

LOS ANGELES, Mar. 21, 2023 – PRAY.COM, the No. 1 app for prayer and faith-based audio and video streaming content, announces – just in time for Easter –  the exciting second season of its innovative and action-packed “Heroes in the Bible” series with Dr. Tony Evans, with this new season focusing on the miraculous life of Jesus. 

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Beginning with the foretelling of the Messiah’s arrival and the birth of John the Baptist, the second season of this series casts a light on the life of Christ—from His humble birth to His sacrificial act of redemption. This series uncovers the extraordinary within the miraculous, narrating His life’s events with cinematic flair, inspiring listeners through the transformative power of the Bible by exploring the Jesus of the Gospels, whose teachings and actions have shaped the course of history.

“We are humbled and honored once again to have Dr. Evans lend his remarkable voice and presence for this epic series, which ranked No. 1 on Apple podcast charts with 3.7 million downloads,” said PRAY.COM founder and CEO Steve Gatena. “We couldn’t be more excited about releasing these new episodes, and we know that millions will be blessed by this podcast about the most important Bible hero of all time.”

Dr. Evans powerfully shares these incredible experiences in his characteristic teaching style, captivating listeners with the transformative power of the Bible. Each episode reinvigorates these biblical narratives, masterfully enacted by a diverse cast of voiceover talent. The soundscapes, richly detailed and meticulously crafted, are complemented by custom musical scores, offering an enveloping auditory experience. 

“When we reflect upon the goodness of Christ, we are granted a deepened reverence, gratitude and hope,” said series host Dr. Evans. “In that blessing, we receive peace and excitement to share that same message with others. This is the most valuable gift we could ever give—the hope that can only be found in Jesus.”

PRAY.COM co-founder Matthew Potter adds “The story of Jesus is what the Bible is all about, and we greatly appreciate how Dr. Evans helps us all understand how Jesus is the hero in every one of our stories.”

Recognized as one of the country’s most respected leaders in evangelical circles, Dr. Evans is a pastor, teacher, author and speaker, serving the body of Christ through his unique ability to communicate complex theological truths using simple, yet profound, illustrations. New and veteran pastors alike regard him as a pastor of pastors and a father in the faith. Learn more about Dr. Tony Evans athttps://tonyevans.org/.

“We are so excited to bring the story of Jesus to life for our members, in our signature cinematic story-telling style,” said PRAY.COM VP of Content Max Bard. “Of all the biblical figures, Christ is the most important, and only someone with the voice and the depth of Dr. Tony Evans could do it justice.”

In addition to “Heroes in the Bible,” PRAY.COM hosts podcasts from leading Christian pastors and speakers, meditative and reflective prayers and Bible-based resources to aid listeners wherever they may be in their spiritual growth journeys. Find “Heroes in the Bible” and other prayer and faith-based audio content at www.pray.com/podcasts, iHeart Radio or Apple.  

Chinese Christians detained for links to ‘illegal organization’

Nine Chinese Christians belonging to a Protestant house church have remained in police detention following their arrest ten days ago for allegedly carrying out activities in the name of “an illegal social organization.” Christians from the Fuyang Maizhong Reformed Church in Fuyang city in northwestern China’s Anhui province were arrested on March 10 during a Sunday gathering, a […]

Chinese Christians detained for links to ‘illegal organization’

University of St. Thomas-Houston Partners with Word on Fire Institute to Launch New Masters Program

Houston, TX, March 20, 2024 – It is no secret that the Church has been hemorrhaging members in recent years. Troubled by polarization, skepticism, narcissism, our culture aches for the peace and joy of life in Jesus Christ. But how can they hear the truth of the Gospel anew? To take on this challenge, Word on Fire Institute and UST-Houston created a new accredited Master’s of Arts program offering academically rigorous engagement with the thinkers, ideas, and practical methods necessary to proclaim the Gospel to a secularized and tech-saturated world.

“This program is the first of its kind. Learning theology with a laser-sharp focus on evangelization is exactly what is needed now,” affirmed Dr. Tom Harmon, Associate Director of Catholic Studies at UST-Houston.  “We are so excited to be able to offer a program that will give students the formation and practical skills they need to carry out the Great Commission in their own lives.”

The Word on Fire Master’s of Arts in Evangelization and Culture at UST-Houston will launch in June 2024. All courses are taught live online, with an optional intensive in-person summer residency on the campus of UST-Houston. There will be no pre-recorded lectures. All students will have dedicated faculty available to them throughout the program. Faculty is populated by faithful scholars and Catholic thought leaders, including Word on Fire Institute professors. 

“We created the program to offer Word on Fire Institute Members (now over  24,000) a means to receive an accredited advanced degree in the Word on Fire evangelical ethos,” Dr. Matt Petrusek, Senior Director of Word on Fire Institute, said. “Drawing on Bishop’s Barron’s charism and broad appeal, we also created the program to supply the Church with intelligent, high-spirited, and culturally-agile evangelists who are well-equipped to identify and engage with the ‘seeds of the Word’ wherever they exist in the world, especially the digital world.”

All courses present theology through the lens of evangelization. “The program teaches students how to employ the Church’s rich philosophical, theological, moral, and artistic traditions, both classical and contemporary, to evangelize the culture and draw individuals into, or back to, the Church,” Harmon said. 

Examples of core curriculum courses include Christology for Evangelists, Biblical Theology for Evangelists, and Reading & Writing for Evangelists. The core curriculum will be supplemented by elective courses such as Dante for Evangelists and Spirituality for Evangelists. The optional summer residency at UST-Houston promises to be particularly enriching, offering students immersion in Catholic culture and a period of intensive study. This year, the Summer Intensive will be June 1-7.

To learn more about this program, visit https://www.stthom.edu/MAEvangelization.

For more information and a complete press kit, visit https://www.stthom.edu/EvangelizationPress.

Jonathan Roumie of ‘The Chosen’ to be Catholic University’s 2024 commencement speaker

“Speaking at The Catholic University of America’s commencement is such an honor because I will be among those who not only value a quality education but a college experience formed by the Catholic faith,” Roumie said in the press release.  “I so look forward to celebrating with these graduates and sharing some insights into how […]

Jonathan Roumie of ‘The Chosen’ to be Catholic University’s 2024 commencement speaker

Understanding Jeremiah 1:4-19

The book of Jeremiah is one that is both perplexing and enlightening.  There is much that happens within Jeremiah, so much in fact that that some of it may go unnoticed because something else is being focused on.  By sheer number of words Jeremiah is the longest book in Holy writ.  Within its pages we see a last attempt by Yahweh, through Joshua, to set Judah on the right path.

Jeremiah is called the weeping prophet for exceptionally good reason.  He warns the leadership of Israel several times to turn back to God of calamity will strike.  His prophecies fall on deaf ears and the kingdom fall to Babylon and the people are placed into a seventy-year exile[1].  He weeps over the destruction of Israel and how the people have rebelled against Yahweh (Jer. 13:17).

This paper is not an exhaustive exegesis of the book of Jeremiah, but Jeremiah 1:4-19 will be examined. The purpose for this is to examine how the literary and rhetorical features evident passage assist in proper theological interpretation.  The book of Jeremiah can be perplexing, and as a result there is some bad exegesis present regarding it.  A better understanding of these literary and rhetorical devices helps to remedy that.

Literary Context

The literary context in which Jeremiah 1:4-19 is crucial to unpacking its meaning.  Jeremiah was written during a real historical period and there are literary settings in which it was written[2].  One of the literary themes that runs throughout Jeremiah is the plans of Yahweh to punish those who reject him[3].  However, he set aside and consecrated Jeremiah before he was born (Jer. 1:5).  To fully understand this, it is helpful to look at the first three verses of chapter one.  When that is done, we can see that Jeremiah truly was chosen.  He began his ministry during the reforms of King Josiah, and we are told that his father is Hilkiah who in one of the priests in Anathoth.  Anathoth was a Levite city, and therefore was home to priestly families.  There is a high probability that Jeremiah was raised in the traditions of the priests and had a theological upbringing[4].

Not only is this showing Jeremiah as chosen, but Jer. 1:4-19 is also a narrative prophecy about his call to prophecy[5].  This narrative prophecy details his divine commission and God equipping him with the tools needed[6].  In this narrative Yahweh also warns Jeremiah about how everyone will be against him, but God will be there watching over everything.  This was done over a series of two visions. 

Rhetorical Devices

Jeremiah is a book that is filled with rhetoric.  In verses 11 and 12 Jeremiah is quoted as seeing an almond branch and the Lord says that he is watching.  It may not be noticed in English as easily, but in Hebrew it is a wordplay that falls under paronomasia[7].  The word almond in Hebrews is shaqed, whereas watching is shoqed.  Almond trees bloom in the winter and the Lord will be watching over the tree, which is Jeremiah in this case[8]. 

Another rhetorical device known as accumulation, or accumulatio, occurs in 1:18.  It is marked by a triad of the word into.  This reinforces the call of Jeremiah as Yahweh will reinforce him and does so using what appear to be indestructible objects[9].  This device is also used in 1:10 and later chapters to emphasize despair and destruction[10]. 

Jeremiah is also an expert in the use of hyperbole.  Hyperbole is a rhetorical exaggeration that is used to get a point across[11].  This rhetorical device comes into play in Jeremiah 1:5. There is no doubt that Jeremiah was called to his ministry before he was born.  The use of hyperbole exaggerates this fact in a wonderful way.  This allows the reader, and listeners, to understand the importance of the mission that God has given Jeremiah.

Theological Implications

When we look at literary features and rhetorical devices used in Jeremiah 1:4-19 many theological implications arise.  We see that Jeremiah is from a real place and this place carried with it real consequences in history.  We get hints of this in 1:13-16 when the kingdoms to the north are mentioned.  At this time the Assyrian empire fell, and the Babylonian Empire became the major superpower in the region.  Later in Jeremiah we see the Babylonians invading Judah and this leads to the 70-year exile. 

From a theological perspective we can see that following idols, and not God, will ultimately lead to ruin.  This may not be apparent, though at times it will, while on Earth.  However, that judgment will come after death.  Have we followed the Lord, or have we followed idols?  In the case of Judah, God used a foreign nation to exact his punishment.  Later on God would also judge Babylon.

Another theological implication is seen at the very beginning in 1:4-8.  God has a plan for each of us.  This plan does not start late in life, but like Jeremiah, it starts as soon as you are created.  We also see that life is a precious gift.  How many of us say that we are not equipped to do something that God has called us to do?  Jeremiah says that he is too young and is not a good speaker (Jer. 1:6).  True, wisdom comes with age, but God equips his servants.  We all have a gift that can be used to benefit the church, and some use the same excuse that Jeremiah gave.  Like Jeremiah, God is with you if you strive to seek and do his will.

Bibliography

Gerhart, Mary, and James G. Williams, eds. “Genre, Narrativity, and Theology.” Semia 43 (1998).

Hildebrandt, Samuel. “”Woe Is Me!“: The Book of Jeremiah and the Language of Despair.” (Journal of Biblical Literature 139, no. 3 (2020): 479–97.

Lundbom, Jack R. The Hebrew Prophets: An Introduction. Minneapolis: Fortress Press, 2010.

Newman, Barclay M., Jr., and Philip C. Stine. A Handbook on Jeremiah. UBS Handbook Series. New York: United Bible Societies, 2003.

Smith, Gary V. Interpreting the Prophetic Books: An Exegetical Handbook. UBS Handbook Series. Grand Rapids: Kregel Publications, 2014.

Unger, Merrill Frederick. The New Unger’s Bible Handbook. Rev. and Updated ed. Chicago: Moody Publishers, 2005.

Wright, Christopher J. The Message of Jeremiah. The Message of Jeremiah. Downers Grove: InterVarsity Press, 2014.

[1]. Barclay M. Newman Jr. and Philip C. Stine, A Handbook on Jeremiah, UBS Handbook Series (New York: United Bible Societies, 2003), 8.

[2]. Gary V. Smith, Interpreting the Prophetic Books: An Exegetical Handbook, UBS Handbook Series (Grand Rapids: Kregel Publications, 2014), 147.

[3]. Ibid., 64.

[4]. Christopher J. Wright, The Message of Jeremiah, The Message of Jeremiah (Downers Grove: InterVarsity Press, 2014), 44.

[5]. Smith, Interpreting the Prophetic Books, 25.

[6]. Merrill Frederick Unger, The New Unger’s Bible Handbook, rev. and updated ed. (Chicago: Moody Publishers, 2005), 282.

[7]. Jack R. Lundbom, The Hebrew Prophets: An Introduction (Minneapolis: Fortress Press, 2010), 168.

[8]. Barclay M. Newman Jr. and Philip C. Stine, A Handbook on Jeremiah, UBS Handbook Series (New York: United Bible Societies, 2003), 35.

[9]. Lundbom, The Hebrew Prophets, 179.

[10]. Samuel Hildebrandt, “”Woe Is Me!“: The Book of Jeremiah and the Language of Despair”Journal of Biblical Literature 139, no. 3 (2020).

[11]. Mary Gerhart and James G. Williams, eds., “Genre, Narrativity, and Theology,” Semia 43 (1998): 88.

The Ancient Near East And Genesis 1-2

Scripture is filled with symbolism and phraseology that means something different today than when the sacred words were written.  To properly interpret a passage and understanding of these are imperative.  In addition, the backgrounds of cultures and traditions of the ancient near east are also at play.  One must not discount these narratives, but rather embrace them and determine how these backgrounds shed further light on the biblical text.  The purpose of this paper is to discuss the methodology of comparing these texts with the texts of scripture.  Furthermore, the Babylonian texts of the Enuma Elish and the Atrahasis will be compared to the biblical creation account and similarities and differences identified.

The Ancient Near East

In comparing Genesis 1-2 with the accounts of the ancient near east there seems to be three groups.  One group says that scripture has plagiarized the accounts of the ancient near east.  In doing so writing was edited to omit polytheism and other pagan ideals.  Another group accepts and acknowledges that there were people who were attempting to explain and understand the world around them in terms that they knew.  The Israelites were in close proximity to these cultures and understand what is being communicated.  Yet a third group, though a minority, says that other than some vague similarities, the accounts of the ancient near east have no bearing on the biblical accounts[1]. 

When comparing these accounts with Genesis one must do something difficult.  One must attempt, as best they can, to remove presuppositional bias.  These accounts were not written in our language or with western ideas in mind.  The ancient people were not uncivilized pagans of low mental stature.  They understood sense and perception and we need to attempt to understand their thinking.  Looking, and analyzing, the accounts of the ancient near east assists us in seeing similarities in scripture and how they differ[2].

Analyzing The Connections

There are many methodologies that can be used to assist in comparability.  For purposes of analyzing connections between the ancient near east and Genesis 1-2 I would use the historical and typological approach.  This is not to say that other methods are wrong, but as can be seen these two methods provide some insight into the cultures and the way the people think.  The historical comparative method gives us the full story and prevents us from analyzing a line or two out of its proper context[3].  The typological comparative method seeks to describe commonalities between various groups and their views on the world[4].  A word of caution should be mentioned here in regard to typology.  It is possible for presuppositions to creep in when utilizing this approach, and for this student should be used only when the historical is exhausted.

When utilizing the historical method, one comes across parallels in the various texts of the ancient near east, including Genesis 1-2.  The Babylonian documents of the Enuma Elish and the Atrahasis are no exception.  Geographical proximity also plays a role as Babylon was only about 900 miles away from Jerusalem.  At the time of the writing of Genesis Jerusalem was not established as a capital so the people were most likely much closer together. 

When one goes back far enough it can be seen that Akkadian was the dominant language for what would become Babylon[5].  It is the oldest Semitic language and goes back to around 2300 BC.  It is also the language that would eventually evolve into Hebrew.  Many scholars notice the similarity between the Hebrew word tehom which means “deep”, and the account in the Enuma Elish of Tiamat the sea-goddess.  The Enuma Elish is a Mesopotamian creation epic that features the storm god Marduk leading an army of other deities and against Tiamat, and her legion of deities.  There is a Genesis parallel in regard to Tiamat, as she is associated with the ocean and chaos.  In Genesis 1:1 we read that the spirit of the Lord was over the waters and they were void.  God brings order to the chaos, and likewise this is what Marduk has to do.  Another similarity between the two is the cosmology in Genesis 1:6 and what is described in the Enuma Elish[6]. 

Other similarities between the two are light coming from the established deity or deities, the universe is created, dry land appears, and man is created.  In addressing these parallels evangelical scholars and non-evangelical scholars alike do not disregard them as not important.  They point to the fact that the account in Genesis is done by a sovereign God who is in control of creation[7].

Though there are parallels in the two accounts there are many dissimilarities.  In the Enuma Elish the sky and land are created by Marduk destroying Tiamet and tearing her asunder.  Creation happened as a result from conflict among the gods and not as an act of love of a sovereign God.  Just because parallels exist does not mean that one plagiarized the other but having an understanding of one does help to understand the other in a fuller way.  What is interesting is that this epic depicts a supreme God over all the gods which is echoed in the Old Testament.

The other work of the ancient near east to be examined is the Atrahasis.  This epic is one of three flood narratives from Babylon.  However, it also gives an account of the creation of man.  As with the Enuma Elish, there are also similarities with Genesis.  For example, Genesis 2:7 says that God made man from the dust of the earth, and the Atrahasis says man was created with clay.  Though the material is slightly different, there is a parallel in the account.  Both accounts depict the deity, or deities, inserting a spirit into man.  There is also an emphasis on sexual procreation in regard to marriage.  Evangelical scholars, and Catholic, point to the parallels as important to understanding how and why creation happened[8].  Rabbinic scholars point to the parallels in s different way and point to the material that man was made with.  Both are formed from the Earth.

The differences in the two works are many.  In the Genesis account we read of man being created and appearing.  In the Atrahasis, man was a result of a long pregnancy by the mother goddess Nintu.  When man was created in Genesis God breathed the spirit of life into Adam, but in the Babylonian epic this spirit is actually a piece of the god.  In this case it was the blood of Geshtu-e after he was destroyed by the direction of Enki.  Why was man created?  The answer to this question may be the most striking dissimilarity between the two.  In the Genesis account God creates man after he created everything else.  He rested because he saw that his creation was good.  Man was created with love.  In the Atrahasis man was created because the lower gods were tired of doing manual labor.  They pleaded with the higher gods to create man to do the work.  Man was created because of a revolt among gods, not as an act of love from a loving and sovereign God.

Big Differences

In conclusion the parallels of the ancient near east documents mentioned here and Genesis 1-2 are many.  Using the historical comparative method assists in not only noticing these parallels but looking at them in their proper context.  One can see these parallels and wrongly assume that Moses blatantly plagiarized the accounts in Genesis, but that is not the case.  Looking deeper into history shows the stark differences that the various creation accounts seek to convey.  The accounts mentioned in this paper depict creation arising from bloody wars between jealous gods, while Genesis shows a creator who is in control and creation as a manifestation of his love. 

An interesting part of looking at this methodology was the varying opinions on the parallels from evangelical and non-evangelical scholars.  A majority of scholars acknowledge the parallels and agree that understanding this literature helps in a better understanding of scripture.  There are a minority who discount it, which I found surprising.  Roman Catholic and Orthodox scholars that were researched agreed with a majority of evangelicals, but the use of typology was more prevalent.  Typology can definitely be useful, but in this students opinion, only be used after the historical comparative.  It can be used along side of it but not in place of it.  We need not be afraid of these parallels, but should embrace them.  It is part of history, but the Genesis account is vastly different and depicts a God that is not created in the image of man.

 Bibliography

Abuda, Piotr L. “Typological Usage of the Old Testament in the New Testament.” The Person and the Challenges: The Journal of Theology, Education, Canon Law, and Social Studies Inspired by Pope John Paul II 1, no. 2 (2011): 167–82.

Brand, Chad, Charles Draper, Archie England, Steve Bond, E. Ray Clendenen, Trent C. Butler, and Bill Latta, eds. Holman Illustrated Bible Dictionary. Nashville, TN: Holman Bible Publishers, 2003.

Henry, Carl F. H. God, Revelation, and Authority. Wheaton, IL: Crossway Books, 1999.

G. G. Krivchik, “Comparative Method in Historical Sciences and Teaching,” Granì (Dnìpropetrovs’k), 2017.

Kugler, Robert A., and Patrick J. Hartin. An Introduction to the Bible. Grand Rapids, MI; Cambridge, U.K. Grand Rapids: William B. Eerdmans Publishing Company, 2009.

Smith, James E. The Pentateuch. 2nd ed. Old Testament Survey Series. Joplin, MO: College Press Pub., 1993.

Walton, John. The Lost World of Genesis One. Madison, WI: Intervarsity Press, 2009.

Water, Mark. The Book of Genesis Made Easy. The Made Easy Series. Alresford, Hampshire: John Hunt Publishers Ltd, 2000.

[1]. Mark Water, The Book of Genesis Made Easy, The Made Easy Series (Alresford, Hampshire: John Hunt Publishers Ltd, 2000), 3.

[2]. Walton, John, The Lost World of Genesis One (Madison, Wi: Intervarsity Press, 2009), 26.

[3]. G. G. Krivchik, “Comparative Method in Historical Sciences and Teaching,” Granì (Dnìpropetrovs’k), 2017, 73–80.

[4]. Piotr L. Abuda, “Typological Usage of the Old Testament in the New Testament,” The Person and the Challenges : The Journal of Theology, Education, Canon Law, and Social Studies Inspired by Pope John Paul II 1, no. 2 (2011): 167–82.

[5]. Chad Brand et al., eds., Holman Illustrated Bible Dictionary (Nashville, TN: Holman Bible Publishers, 2003), s.v. “Akkadian.”

[6]. Robert A. Kugler and Patrick J. Hartin, An Introduction to the Bible, Grand Rapids, MI; Cambridge, U.K (Grand Rapids: William B. Eerdmans Publishing Company, 2009), 53.

[7]. James E. Smith, The Pentateuch, 2nd ed., Old Testament Survey Series (Joplin, MO: College Press Pub., 1993), 47.

[8]. Carl F. H. Henry, God, Revelation, and Authority (Wheaton, IL: Crossway Books, 1999), 114.

Archbishop Broglio Consecrates and Blesses Sacramental Oils at Chrism Mass

WASHINGTON, D.C. — On Monday evening, March 18, His Excellency, the Most Reverend Timothy P. Broglio, J.C.D., Archbishop for the Military Services, USA, and President of the United States Conference of Catholic Bishops (USCCB), blessed and consecrated sacred oils for sacramental use over the coming year in Catholic communities on U.S. Military sites worldwide, and in the nation’s VA Medical Centers. The rite of blessing took place at the annual Chrism Mass of the Archdiocese for the Military Services, USA (AMS).

His Excellency celebrated the Mass at the Basilica of the National Shrine of the Immaculate Conception. More than two-hundred faithful including active-duty service members filled the pews of the Crypt Church to participate in the 6:00 p.m. liturgy. Dozens of Catholic U.S. Military chaplains and priests in service to the Archdiocese concelebrated the Mass and renewed their ministerial commitment following Archbishop Broglio’s homily.

From the Ambo His Excellency reminded the priests their unique, primary function is “to offer Sacrifice” while Serving Those Who Serve, always carrying what theologian Karl Rahner calls “God’s blessed burden”:

“We recognize that as a Church on this night when we gather in prayer to renew the oils that will be used throughout the world to anoint the sick, strengthen the unbaptized against the devil, and consecrate babies, youth, priests, bishops, altars, and more.  We renew the promises of ordination to obey, to be more united with Jesus Christ, and to be faithful stewards of His mysteries. We recognize that we cannot accomplish the task entrusted to us by ourselves.  We depend on divine assistance, the support of the community of faith, and an assiduous attention to our spiritual life.
 

“We are not blind to the challenges or unaware of what is being asked.  We are privileged to be welcomed in the most difficult moments and the most sublime occasions, because we come in persona Christi. Tonight we want to be renewed so that we can bring to completion what Almighty God has begun in us….

“…. I never tire of reminding the Armed Forces and the Department of Veterans Affairs that bishops and religious superiors release priests so that they can bring the sacraments to those who seek them.  You do not need ordination to be a social worker, a counselor, a drill instructor, a promotor of morale—all good services to render, but not dependent on ordination.  The uniqueness of your role is what brings our beloved faithful here this evening.  They know what you bring and it is what they crave.”
 

Following the renewal of priestly commitment, Archbishop Broglio raised hands over three urns at the foot of the altar. His Excellency blessed the Oil of the Catachumens and the Oil of the Sick, and he mixed balsam with oil forming the “chrism” to be used at baptism, breathing over the mixture as part of the consecration rite.

Among priests and chaplains joining Archbishop Broglio at the altar were Auxiliary Bishops F. Richard Spencer, Neal J. Buckon, Joseph L. Coffey, and Richard B. Higgins (Ret.). Also concelebrating were the AMS Vicar General and Moderator of the Curia, the Very Monsignor Anthony R. Frontiero, S.T.D.; AMS Judicial Vicar, Very Reverend Father Mark Rutherford, J.C.L.; AMS Chancellor, Father Robert R. Cannon, J.C.L.; and the Rev. Msgr. Walter R. Rossi, Rector of the Basilica.

Co-Sponsored Seminarians and deacons assisted at the altar. The Reverend Mr. Patrick DiLoreto and the Rev. Mr. Joseph Heisey served as Deacons of the Mass. The Rev. Mr. Christopher Feist, the Rev. Mr. Jacob George, and Deacon Joe Pak served as Deacons of the Oils. West Point Cadet David Miller of the U.S. Military Academy at West Point (Class of 2027) and Midshipman Fourth Class David Farrell of the U.S. Naval Academy served as lectors. West Point’s Cadet Catholic Choir animated the liturgy with sacred song under Director Emily Lapisardi.

Read the full text of Archbishop Broglio’s homily here. Watch the video.

John Paul the Great Catholic University to double its academic space

The renovation is expected to be completed in early 2025. Derry Connolly is founder and president of John Paul the Great Catholic University. Credit: John Paul the Great Catholic University What is JPCatholic?  Connolly launched the school in 2006 and it has continued to grow ever since, with a small, but lively, “dynamically Catholic” community […]

John Paul the Great Catholic University to double its academic space

St. Joseph Husband of Mary

Joseph, says the Holy Scripture, was a just man; he was innocent and pure, as became the husband of Mary; he was gentle and tender, as one worthy to be named the father of Jesus; he was prudent and a lover of silence, as became the master of the holy house; above all, he was […]

St. Joseph Husband of Mary