For more than 100 years, Sacred Heart Catholic Church (in downtown Tampa, FL) had been under the pastoral guidance of the Jesuits. When we Franciscans arrived at Sacred Heart in 2005, we were quite surprised to find that one of the clerestory windows (the ones up high in the nave vault) was Saint Anthony of Padua, a Franciscan contemporary of St. Francis of Assisi. In fact, we Franciscans still have a brief letter, in Francis’ own hand, written to Anthony. Most people know St. Anthony of Padua as the patron saint of lost and stolen articles, but have you ever wondered why he is that particular patron saint? Continue reading
St. Anthony of Padua – part 1
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Years ago, while a Franciscan novice, my fellow friars and I attended a gathering of all the Franciscan novices, men and women, who lived in the Eastern United States. During our week-long gathering, each group was responsible for leading morning or evening prayer, or animating the Eucharistic celebration. One morning, a group of Franciscan sisters was responsible for morning prayer. Just before we were to begin, the leader of prayer explained that we would not being using the traditional words associated with the sign of the Cross. Rather, we would say “In the Name of the Creator, the Redeemer, and the Sanctifier.” She explained this was a way to remove the gender bias from the opening of prayer and so to make all feel welcomed. 
Pentecost Sunday is a day on which we are reminded that the Holy Spirit was promised and has been given. We celebrate the fulfillment of a promise by Jesus that the Advocate, the Paraclete, the one sent by Jesus would come to remind us of all that Jesus taught, to be with us, and to bring to us the power of God. We celebrate this day with three readings – each one of which is filled with mention of the Spirit. The first reading is the account from Acts 2 so familiar to every Christian, 50 days after the Resurrection. We imagine it as a very public event in which the power of the Spirit came with the roar of a great wind, as though tongues of fire, and suddenly the disciples can speak in a way that people from everywhere can understand them. It is as though what happened at the Tower of Babel is undone and finally the world can be united. The Spirit-filled disciples are to be the agents that restore unity to the world. 
They things slow down as a parish approaches summer. That has not been my experience. I am writing this column before things even more busy. There are lots of meetings about one thing or another. Some are meetings that are looking at the “year in review” – some are planning for September 2017 and beyond. Some are planning summer events for the parish. And some are part of life as a Franciscan Friar. 
When President Donald Trump recently visited Pope Francis, part of the world’s attention was on Melania and Ivanka Trump as they wore black dresses and veils while meeting the Holy Father. The Holy See does not impose a compulsory dress code, but does suggest a protocol for state visits and hearings with the Pope, both for men and women. In the case of the latter, the protocol requires a long black dress with a high neckline, long sleeves, and a black veil. For historical reasons, however, some Catholic queens or consorts of kings have traditionally been exempted from using black. This is the so-called “privilège du blanc” (privilege of white), a special prerogative granted under the Pope’s criteria. 
When they saw him, they worshiped, but they doubted… (Mt 20:17)
The Ascension of the Lord is a great celebration of the Church. It commemorates the bodily ascension of Jesus into heaven. According to St. Luke it occurred 40 days after the Resurrection (Acts 1:3). It is a feast of great antiquity with liturgies and art of the 4th century already addressing it as a norm of the Church. In the Eastern Church this feast is known in Greek as Analepsis, the “taking up,” and also as the Episozomene, the “salvation from on high,” indicating that by ascending into his glory Christ completed the work of our redemption. 
Father and Son (vv. 1–5) By lifting up his eyes toward heaven (17:1), Jesus strikes a customary posture in prayer (cf. Ps. 123:1; Mark 7:34; Luke 18:13). The first unit in this prayer is Jesus’ intercession for himself (17:1–5). Jesus’ opening petition, “Father, … Glorify your Son, in order that the Son may glorify you” (v.1), implies Jesus’ claim to deity, as the OT affirms that God will not give his glory to another (e.g., Isa. 42:8; 48:11). God’s granting of authority to Jesus (17:2; cf. 5:27) marks the inbreaking of a new era (Isa. 9:6–7; Dan. 7:13–14; Matt. 11:27; 28:18;). 
friarmusings 