MODESTY


Deuteronomy 22:5

 A woman shall not be clothed with men's apparel, neither shall a man
use women's apparel: for he that doeth these things is abominable 
before God.

1 Timothy 2:9-10

 In like manner women also in decent apparel: adorning themselves with
modesty and sobriety, not with plaited hair or gold, or pearls, or
costly attire, But as it becometh women professing godliness, with 
good works.

Galatians 5:19-24

 19 Now the works of the flesh are manifest, which are fornication,
 uncleanness, IMMODESTY, luxury.
 20 Idolatry, witchcrafts, enmities, contentions, emulations, wraths,
 quarrels, dissensions, sects,
 21 Envies, murders, drunkenness, revellings, and such like. Of the
 which I fortell you, as I have foretold to you, that they who do such
 things shall not obtain the kingdom of God.
 22 But the fruit of the Spirit is charity, joy, peace, patience, be-
 nignity, goodness, longanimity,
 23 Mildness, faith, MODESTY, continency, chastity. Against such there
 is no law.
 24 And they that are Christ's, have crucified their flesh, with the
 vices and concupiscences.

Pope Benedict XV, Sacra Propediem, January 6, 1921

 "From this point of view one cannot sufficiently deplore the blind-
ness of so many women of every age and condition; made foolish by de-
sire to please, they do not see to what a degree the the indecency of
their clothing shocks every honest man, and offends God. Most of them
would formerly have blushed for those toilettes as for a grave fault
against Christian modesty, now it does not suffice for them to exhibit
them on the public thoroughfares; they do not fear to cross the thre-
shold of the churches, to assist at the Holy Sacrifice of the Mass,
and even to bear the seducing food of shameful passions to the Euch-
aristic Table where one receives the heavenly Author of Purity."

1928 Letter from the Congregation for Religious

 To the Ordinaries of Italy: regarding the crusade against immodest 
fashions, especially in schools directed by women Religious.
 Circular. Most Illustrious and Reverend Sir, well known to you are 
the grave words of condemnation which the Holy Father spoke, on sev-
eral occasions, with apostolic authority, against the immodest fash-
ion of women's dress which prevails today to the detriment of good
breeding.
 Suffice it to recall, the very grave words, charged with grief and 
admonition, with which in the discourse of August 15th current, in the
consistorial chamber, promulgating the decree on the heroic virtues of
Venerable Paolo Frassinetti, His Holiness denounced once again the
danger which, by its seductive fascination, threatens so many unwary
souls, who profess to belong to the flock of Jesus Christ and to His
Holy Church.
 It is painful to point out in this regard that the deplorable custom
tends to insinuate itself among young girls who frequent, as extern
pupils, some of the schools directed by Sisters and Sunday-school 
classes which are held in female religious institutions.
 In order to confront a danger which, by spreading, becomes ever more
grave, this Sacred Congregation, by order of the Holy Father, calls 
upon the ordinaries of Italy so that they may communicate to the sup-
eriors of the houses of female religious in their respective dioceses
the following injunctions of this Sacred Congragation, confirmed by
His Holiness in audience this day:
 a) In all schools, academies, recreation centers, Sunday schools, and
laboratories directed by female religious, not to be admitted from now
on are those girls who do not observe in their attire the rules of
modesty and Christian decency.
 b) To this end, the superiors themselves will be obliged to exercise
a close supervision and exclude peremptorily from the schools and pro-
jects of their institutions those pupils who do not conform to these
prescriptions
 c) They must not be influenced in this by any human respect, either
for material considerations or by reason of the social prestige of the
families of their pupils, even though the student body should dimin-
ish in number.
 d) Furthermore, the Sisters, in fulfillment of their educational pur-
suits, must endeavor to inculcate sweetly and strongly in their pup-
ils the love and relish for holy modesty, the sign and guardian of
purity and delicate adornment of womankind.
 Your Reverence will be vigilant that these injunctions be exactly ob-
served and that there be perfect conformity of conduct among all the
institutes of female religious in the diocese.
 You will severely call to task whoever should fail in this, and 
should any abuse be prolonged, you will notify this Sacred Congreg-
ation.
 With deepest esteem, I remain,
 Devotedly yours,
 G. cardinal Laurenti, Prefect
 Sacred Congreegation for Religious
 Vincent LaPuma, Secretary
 Rome, August 23, 1928

1930 Letter of the Congregation of the Council

 By virthue of the supreme apostolate which he wields over the Univer-
sal Church by Divine Will, our Most Holy Father Pope Pius XI has never
ceased to inculcate, both verbally and by his writings, the words of
St. Paul(1 Tim. XI,9-10), namely, "Women...adorning themselves with
modesty and sobriety...and professing godliness with good works."
 Very often, when occasion arose, the same Supreme Pontiff condemned
emphatically the immodest fashion of dress adopted by Catholic women
and girls - which fashion not only offends the dignity of women and
against her adornment, but conduces to the temporal ruin of the women
and girls, and, what is still worse, to their eternal ruin, miserably
dragging down others in their fall. It is not surprising, therefore,
that all bishops and other ordinaries, as is the duty of ministers of
Christ, should in their own dioceses have unanimously opposed their
depraved licentiousness and promiscuity of manners, often bearing
with fortitude the derision and mockery leveled against them for this
cause.
 Therefore this Sacred Council, which watches over the discipline of
clergy and people, while cordially commending the action of the Vener-
able Bishops, most emphatically exhorts them to persevere in their
attitude and increase their activities insofar as their strength per-
mits, in order that this unwholesome disease be definitely uprooted
from human society.
 In oder to facilitate the desired effect, this Sacred Congregation,
by the mandate of the Most Holy Father, has decreed as follows:
 1. The parish priest, and especially the preacher, when occasion ari-
ses, should, according to the words of the Apostle Paul(2 Tim. IV, 2),
insist, argue, exhort and command that feminine garb be based on mod-
esty and womanly ornament be a defense of virtue. Let them likewise 
admonish parents to cause their daughters to cease wearing indecorous
dress.
 2. Parents, conscious of their grave obligations toward the educa-
tion, especially religious and moral, to their offspring, should see
to it that their daughters are solidly instructed, from the earliest
childhood, in Christian doctrine; and they themselves should assidu-
ously inculcate in their souls, by word and example, love for the 
virtues of modesty and chastity; and since their family should follow
the example of the Holy Family, they must rule in such a manner that
all its members, reared within the walls of of the home, should find 
reason and incentive to love and preserve modesty.
 3. Let parents keep their daughters away from public gymnastic games
and contests; but if their daughters are compelled to attend such ex-
hibitions, let them see that they are fully and modestly dressed. Let
them never permit their daughter to don immodest garb.
 4. Superioresses and teachers in schools for girls must do their ut-
most to instill love of modesty in the hearts of maidens confided to
their care and urge them to dress modestly.
 5. Said Superioresses and teachers must not receive in their colleges
and schools immodestly dressed girls, and should not even make an ex-
ception in the case of mothers of pupils. If, after being admitted,
girls persist in dressing immodestly, such pupils should be dismissed.
 6. Nuns, in compliance with the letter dated August 23, 1928, by the
Sacred Congregation of Religious, must not receive in their colleges,
schools, oratories or recreation grounds, or, if once admitted, toler-
ate girls who are not dressed with Christian modesty; said Nuns, in 
addition, should do their utmost so that love for holy chastity and
Christian modesty may become deeply rooted in the hearts of their pup-
ils.
 7. It is desirable that pious organizations of women be founded, 
which by their counsel, example and propoganda should combat the wear-
ing of apparel unsuited to Christian modesty, and should promote pur-
ity of customs and modesty of dress.
 8. In the pious associations of women those who dress immodestly 
should not be admitted to membership; but if, perchance, they are re-
ceived, and after having been admitted, fall again into their error,
they should be dismissed forthwith.
 9. Maidens and women dressed immodestly are to be debarred from Holy
Communion and froma acting as sponsors at the Sacraments of Baptism
and Confirmation; further, if the offense be extreme, they may even be
forbidden to enter the Church.

Donato Cardinal Sbaretti, Prefect
Congregation of the Council
Rome, January 12, 1930

This letter can be found in the Acta Apostolicae Sedis of 1930 (vol.
22, pp. 26-28). Thus, this letter is an OFFICIAL PAPAL ACT, and as it
has never been officially changed or contradicted, it is STILL IN 
FORCE, and since it relates to MORALS, it cannot be officially changed
or contradicted.

Pope Pius XII, Nov.8, 1957, Address to the Congress of the Latin Union
 of High Fashion, "Moral Problems in Fashion Design."

 This second virtue, modesty - the very word "modesty" comes from mod-
us, a measure or limit - probably better expresses the function of 
governing and dominating the pasions, especially sensual passions. It
is the natural bulwark of chastity. It is its effective rampart, be-
cause it moderates acts closely connected with the very object of
chastity [...] Yet no matter how broad and changeable the relative
morals of styles may be, there is always an absolute norm to be kept
after having heard the admonition of conscience warning against appr-
oaching danger: style must never be a proximate occasion of sin. [...]
An excess of immodesty in fashion involves, in practice, the cut of 
the garment. The garment must not be evaluated according to the estim-
ation of a decadent or already corrupt society, but according to the
aspirations of a society which prizes the dignity and seriousness of
its public attire. [...] It is often said almost with passive resig-
nation that fashions reflect the customs of a people. But it would be
more exact and much more useful to say that they express the decision
and moral direction that a nation intends to take: either to be ship-
wrecked in licentiousness or maintain itself at the level to which it
has been raised by religion and civilization.

More to added in the future..................

 This is currently one of the most controversial topics in the Church
today. Supposedly, this is about converting the non-Catholics to the 
Catholic Faith, but in practice, it is used to allow non-Catholics to
feel that they are already members of the True Church, and that it 
really doesn't matter what "church" or "religion" one belongs to, as 
long as one leads a "good" life. That is a serious error. The Catholic
Church has INFALLIBLY defined twice that "Outside the Catholic Church
there is no salvation", and has once INFALLIBLY defined that one can-
not be saved without being subject to the Roman Pontiff. It has also
condemned indifferentism, which is the belief or attitude that one 
religion is as good as another, and that it isn't necessary to be 
Catholic in order to be saved. Today, there are many so-called "Cath-
olic" bishops who allow their cathedrals to be used for the "ordin-
ation" of Protestant "bishops" and "clergy". This is a sacrilege. Many
bishops and priests routinely encourage Catholiocs to attend so-called
"ecumenical" services, such as "prayer meetings" to pray for "Christ-
ian unity". Participation in these is forbidden by the First Command-
ment of God, and by the Papal Encyclical "Mortalium Animos" by Pope
Pius XI. This encyclical condemned "ecumenism" as an error. True
"ecumenism" is in the conversion of all non-Catholics to the Catholic
Faith, and ANYONE who promotes the opposite of this, is guilty of
promoting that which has been condemend.

 (Numbers are paragraph numbers in Denzinger's Enchiridion Symbolorum,
The Sources of Catholic Dogma, 30th Edition)

From the Letter of the Sacred Office, September 16, 1864

1685  It has been made known to the Apostolic See that some Catholic
laymen and ecclesiastics have enrolled in a society to "procure" as 
they say, the unity of Christianity, established at London in the year
1857, and that already many journalistic articles have been published,
which are signed by the names of Catholics approving this society, or
which are shown to be the work of churchmen commending this same soc-
iety.
  But certainly, I need not say what the nature of this society is,
and whither it is tending; this is easily understood from the articles
of the newspaper entitled THE UNION REVIEW, and from that very page on
which members are invited or listed. Indeed, formed and directed by
Protestants, it is animated by that spirit which expressly avows for
example, that the three Christian communions, Roman Catholic, Greek-
schismatic, and Anglican, however seperated and divided from one an-
other, nevertheless with equal right claim for themselves the name 
Catholic. Admission, therefore, into that society is open to all,
wheresoever they may live, Catholics, Greek-schismatics, and Angli-
cans, under this condition however, that no one is permitted to raise
a question about the various forms of doctrine in which they disagree,
and that it is right for each individual to follow with tranquil soul
what is acceptable to his own religious creed. Indeed, the society it-
self indicates to all its members the prayer to be recited, and to the
priests the sacrifices to be celebrated according to its own intent-
ion: namely, that the said three Christian communions, inasmuch as 
they, as it is alleged, together now constitute the Catholic Church,
may at some time or other unite to form one body....
1686  The foundation on which this society rests is of such a nature
that it makes the divine establishment of the Church of no consequ-
ence. For it is wholly in this: that it supposes the true Church of
Jesus Christ to be composed partly of the Roman Church scattered and
propogated throughout the whole world, partly, indeed, of the schism 
of Photius, and of the Anglican heresy, to which, as well as to the
Roman Church, "there is one Lord, one faith, one baptism" [cf.Eph 4:5].
Surely nothing should be preferable to a Catholic man than that sch-
isms and dissensions among Christians be torn out by the roots and
that all Christians be "careful to keep the unity of the Spirit in the
bond of peace" [Eph.4:3]....But, that the faithful of Christ and the
clergy should pray for unity under the leadership of heretics, and,
what is worse, according to an intention, polluted and infected as 
much as possible with heresy, can in no way be tolerated. The true 
Church of Jesus Christ was established by divine authority, and is 
known by a fourfold mark, which we assert in the creed must be beli-
eved; and each one of these marks so clings to the others that it can-
not be seperated from them; hence it happens that that Church which
truly is, and is called Catholic should at the same time shine with
the prerogatives of unity, sanctity, and apostolic succession. There-
fore, the Catholic Church alone is conspicuous and perfect in the un-
ity of the whole world and of all nations, particularly in that unity
whose beginning, root, and unfailing origin are that supreme authority
and "higher principality" of Blessed PETER, the prince of the Apost-
les, and of his successors in the Roman Chair. No other Church is
Catholic except the one which, founded on the one PETER, grows into
one "body compacted and fitly joined together"[Eph.4:16] in the unity 
of faith and charity....
  Therefore, the faithful should especially shun this London society,
because those sympathizing with it favor indifferentism and engender
scandal. 

From the Decree of the Holy Office, July 8, 1927

2199  Whether it is permitted Catholics to be present at, or take part 
in conventions, gatherings, meetings, or societies of non-Catholics
which aim to associate together under a single agreement all who in 
any way lay claim to the name of Christian?
  Reply: In the negative, and there must be complete adherence to the
decree (De participatione catholicorum societati, "ad procurandam
christianitatis unitatem") on the participation of Catholics in a soc-
iety "to procure the unity of Christianity."

Note: The decree just mentioned in the reply is the Letter of the
Sacred Office, September 16, 1864 above (which you probably just read).

Also refer to: MORTALIUM ANIMOS (On Fostering True Religious Unity),
Pope Pius XI, 1928. This can be found on my Catholic Links Page.

**********************************************************************

The following quotes are from "Papal Teachings: The Church", Selected
and arranged by The Benedictine Monks of Solesmes, 1962, and published
by St. Paul Editions (Daughters of St. Paul).

(Numbers listed are the paragraph numbers in the book.)

Pope Pius X, 1910
746  Finally, let all be persuaded of this: it will be utterly vain to
laborin this cause unless, in the first place, every effort is made to
preserve the Catholic Faith whole and entire such as it has been con-
secrated and transmitted to us in Sacred Scripture, the teachings of 
the Fathers, the interpretation of the Church, the General Councils,
and the decrees of the Sovereign Pontiffs....

Pope Pius XII, 1944
1118 ...Even more, even under the pretxt of restoring peace and con-
cord, it is wrong to dissemble even so much as a single dogma; for as
the Alexandrian Patriarch admonishes us: "To desire peace is certainly
the highest and principal good..but we may not, for that reason, des-
pise the virtue of piety in Christ". Therefore, it does not lead to
the much desired return of the erring children to real and true unity
in Christ, this method which accepts merely certain doctrinal head-
ings, on which all, or very nearly all, of the communities who glory
in the name of Christ are agreed; rather that method should be adopt-
ed that lays down as the basis of concord and harmony among Christians
all the divinely revealed truths in all their integrity.

(The 'Alexandrian Patriarch' referred to is St. Cyril of Alexandria.)

Pope Pius XII, 1948
1244  The Church's maternal eye follows those souls, temporarily lost
or in danger, with vigilant love and redoubled solicitude. She is not
troubled. She prays. She waits: she waits for the return of her chil-
dren and is anxious to find means of hastening the hour. To this end
she does not recoil from any sacrifice; no effort is to painful for
her to reach that end. She is ready for anything. For anything, with 
the exception of one thing: let no one ask her to obtain the return 
of the children seperated from her--either in times past or in recent 
ones--at the price of minimizing or clouding any item at all in the 
deposit of Christian faith confided to her safekeeping.

***What more proof is needed that ecumenism as practiced today is not
in conformity with the 2,000 year Tradition of the Catholic Faith? 

**********************************************************************

 Here is an article from the 1952 Catholic Almanac which further 
shows the Church's true position on ecumenism.

The Church and the Ecumenical Movement
 by Very Rev. Francis J. Connell, C.Ss.R., S.T.D., Catholic University
 of America

 The word  "ecumenical" in its present-day usage signifies "referring
to the Christian Church throughout the entire world." It is frequently
used in connection with a movement toward establishing unity among all
those who profess Christianity. The noun "ecumenicism" is also used
with the same signification.
 It is evident that Christ wished there should be unity among His fol-
lowers. He desired that there should be "one fold and one shepherd"
(John 10:6), and on the last night of his earthly life He prayed that
His disciples should be one, even as He and the Father are one (Cf.
John 17:21). Yey, with the passing of years, Christians seperated from
the Catholic Church are splitting up into an increasing number of 
sects. Thus, the religious bodies reported by the United States Bureau
of census numbered 213 in 1926, 256 in 1936. The ecumenical movement
is concerned with providing a remedy for this situation, by institut-
ing means to unify the many religious groups that claim to be Christ-
ian.
 Many Protestants have devoted themselves wholeheartedly to the solu-
tion of this problem. 

TO BE CONTINUED...........................

 

Revised on 5-1-02

This is an all too common practice in the Church today. There is a  
  lot made out of the "permission" to receive either on the tongue or 
  in the hand. However, most people couldn't name the document in 
  which it was given if their lives depended on it. Many people claim
  that this practice was mandated by Vatican II, but it is nowhere 
  mentioned in the Council documents. Some claim it was a common 
  practice in the early Church, but to my knowledge, it has never 
  been proven to have been practiced by the the entire Latin Rite, or
  in any one of the Eastern rites as a whole, nor to have been a
  universal practice of the entire Catholic Church. In fact, when it
  was brought before a Pope or a Council, it was ALWAYS condemned as
  an abuse.
   Some people claim that since it was an ancient practice, there is 
  no reason not to do it now. But they are unaware that Pope Pius XII,
  in his encyclical Mediator Dei (On the Sacred Liturgy), called it an
  ERROR to want to return to a practice simply because it was ancient.
   While it is true that there was some practice of it in various 
  places in the Christian world in the early centuries, it was not
  sanctioned by the Pope, and always led to abuses. It was condemned,
  and in more modern times the practice was started again in the 
  1500's by the Protestants, who did it to proclaim their disbelief in
  the Real Presence of Jesus Christ in the Holy Eucharist. After all,
  to them, it is just bread, so why shouldn't it be received in the 
  hand? Then, in the 1960's, some "Catholics" in the Netherlands, and
  some other European countries started doing it, in total disobedi-
  ence to the Pope. When the case was brought to Rome, Pope Paul VI
  polled the bishops of the world, asking if the practice should be 
  adopted more widely. The majority of bishops voted against it. 
   The Pope then issued the document MEMORIALE DOMINI in which he sta-
  ted that he polled the bishops, the majority were against it, and 
  that the traditional way of receiving on the tongue was to be main-
  tained. However, he did something that is very curious. He allowed
  the practice to continue in the places in which it had already star-
  ted. But he DID NOT give permission for it to be done in other pla-
  ces. But, in other places it was done, and instead of condemning the
  disobedience, he supposedly allowed the bishop's conference's of the
  various countries to petition the Holy See for permission. It was 
  never denied, even in countries, such as the United States, where it
  was begun by liberals who thought (and think) that they know what is
  best for the layman in the pew. These liberals, even before it was
  possible to obtain "permission" were doing it out of disobedience to
  the Pope. This is the where Communion in the hand came from. It came
  from disobedience to the Pope. It is NOT a good thing. Before V II,
  and even up to 1975, it was taught that it was a sacrilege for a 
  layman to touch the Consecrated Host (except in certain necessary
  cases). Then all of a sudden, it becomes a good thing? Much is made
  out of "Papal permission" for the practice, but think about it. When
  has something that has almost always been considered wrong ever bec-
  ome suddenly right? If a parent gives a command to a child, and the
  child disobeys, and the parent says, "Oh, that's ok", what sort of
  message does that child receive? That it is ok to disobey his par-
  ent, because, after all, no punishment will take place. Does that
  make the child's disobedience right (moral)? No, it does not. And 
  so it is with Holy Communion in the hand. If something is good, it
  will bear good fruit. Yet, in the U. S., it is said that about 70%
  of Catholics do not believe in the Real Presence of Jesus Christ in
  the Eucharist. Does that sound good?
----------------------------------------------------------------------
Below is the text of an article from the 1978 Catholic Almanac, pages
109-111, on Holy Communion in the Hand. I will place my own comments
throughout. My Comments will be in CAPS and surrounded by brackets [].

IN-HAND RECEPTION OF HOLY COMMUNION

 The National Conference of Catholic Bishops anounced June 2, 1977, 
that more than two-thirds (190) of its membership had voted in favor
of requesting authorization from the Holy See to introduce the prac-
tice of in-hand reception of Holy Communion in the United States.
 The following excerpt, from a paper released with the announcement by
the conference, is from the text circulated by the NC Documentary Ser-
vice, Origins, June 16, 1977 (Vol. 7, No. 4).
 
 Since 1969, the Holy See has permitted the restoration of the ancient
practice of receiving Communion in the hand in many countries-provided
the conference of bishops and the individual diocesan bishop approves.
At that time the Congregation for Divine Worship expressed the hope 
that Communion in the hand, as approved, might be the occasion for in-
creasing among the people "the sense of their dignity as members of
the Mystical Body of Christ, in which they are inserted by baptism and
the grace of the Eucharist, and also should strengthen their faith in
the grand reality of the body and blood of the Lord which they hold 
in their hands."

[FIRST, NOTICE THAT THEIR IS NO MENTION OF WHAT DOCUMENT THAT QUOTE
ALLEGEDLY CAME FROM. AND WHAT ABOUT THIS SO CALLED 'INCREASING THE
SENSE OF DIGNITY' OF US AS MEMBERS OF THE MYSTICAL BODY OF CHRIST.
WHAT "DIGNITY"? AM I SUPPOSED TO BELIEVE THAT ALL THOSE SAINTS WHO
RECEIVED HOLY COMMUNION ON THEIR KNEES AND ON THEIR TONGUES HAD NO
"DIGNITY"? AM I SUPPOSED TO ASSUME THAT ALL THOSE MARTYRS WHO DIED
RATHER THAN BETRAY CHRIST HAD NO "DIGNITY"? ALSO, THIS THREORY THAT 
HOLY COMMUNION IN THE HAND SHOULD STRENGTHEN OUR FAITH IS SUCH A CROCK
IT IS BEYOND REALITY. WHY SHOULD HANDLING, LIKE ORDINARY FOOD, THE BAR
NONE MOST SACRED THING ON EARTH, 'STRENGTHEN OUR FAITH'? AM I SUPPOSE
TO BELIEVE THAT THE FAITH OF SAY, ST. PETER JULIAN EYMARD, OR ST.
PASCAL BAYLON, OR ST. LOHN MARIE VIANNEY, WAS WEAK OR PRACTICALLY
NON-EXISTENT BECAUSE THEY RECEIVED HOLY COMMUNION ON THE TONGUE, AND
ON THEIR KNEES? AM I TO BELIEVE THAT BLESSED PADRE PIO WAS ALSO A MAN
OF WEAK FAITH IN THE REAL PRESENCE OF JESUS IN THE HOLY EUCHARIST?
AND THOUSANDS OF OTHERS?]

    PROPOSAL

 The Bishop's Committee on the Liturgy proposes the restoration of
this earlier usage of receiving Holy Communion in the hand:
 * as a free option for each individual at Mass;
 * in the reverent and dignified rite described below;
 * with full explanation and preparation before introducing the prac-
tice;
 *with a doctrinal instruction on the real presence and eucharistic
devotion.

["IN THE REVERENT AND DIGNIFIED RITE" DESCRIBED BELOW. WHAT COULD 
POSSIBLY BE REVERENT ABOUT COMMITTING A SACRILEGE? BEFORE THIS DEAL,
EVEN AS RECENTLY AS 1975, IT WAS TAUGHT THAT IT WAS A SACRILEGE TO
TOUCH THE HOST WITH UNCONSECRATED HANDS.
 "WITH A DOCTRINAL INSTRUCTION ON THE REAL PRESENCE AND EUCHARISTIC
DEVOTION", REALLY? IF THESE BISHOPS AND PRIESTS ACTUALLY BELIEVED IN
THE REAL PRESENCE, THEY WOULD HAVE BEEN HORRIFIED AT THE VERY THOUGHT
OF PEOPLE RECEIVING IN THEIR HANDS. AS FOR 'EUCHARISTIC DEVOTION', OH
YEAH, ISN'T THAT THAT 'OUTDATED' THING PEOPLE USED TO DO BEFORE VATI-
CAN II? EUCHARISTIC DEVOTION OVERALL HAS BEEN A DYING THING, UNFORTUN-
ATELY. GRANTED, THERE ARE MANY PLACES IN THE U.S. TODAY WHERE THERE IS
24 HOUR ADORATION, AND MANY WHERE IT IS AT LEAST WEEKLY, AND THAT IS
ALL TO THE GOOD, BUT HOW MANY PEOPLE ACTUALLY ATTEND? IN SOME PLACES,
THERE ARE MANY WHO DO, IN OTHERS, THERE ARE MORE WHO DON'T. I THINK IT
IS SAFE TO SAY THAT A MAJORITY OF U.S. 'CATHOLICS', NOT ONLY DO NOT
BELIEVE IN THE REAL PRESENCE, THEY COULD CARE LESS ABOUT ADORATION.]

    DESCRIPTION OF THE PRACTICE

 Where this practice is authorized, the individual who wishes to rec-
eive Communion directly in his/her mouth-according to the customary
practice-simply approaches the priest or other eucharistic minister in
the ordinary manner.
 Anyone, however, who wishes to receive Holy Communion in the hand-
according to the older tradition-simply indicates this to the priest
or other minister by holding out his/her hands, palm up, with one hand
(the left) resting on the other. The priest or eucharistic minister
places the consecrated host in the extended hand after the usual for-
mula, "The body of Christ-Amen." The communicant steps to one side,
immediately places the consecrated host in his/her mouth (with the 
right hand) and only then returns to his/her place.

[NOTICE IN THE INSTRUCTIONS ON RECEIVING IN THE HAND, "ACCORDING TO
THE OLDER TRADITION" ARE USED. THE IDEA HERE IS TO MAKE IT SOUND LIKE
IT IS THE BETTER WAY THE "CUSTOMARY PRACTICE".
 THESE PRECISE INSTRUCTIONS ON HOW TO RECEIVE IN THE HAND ARE A JOKE, 
IN MORE WAYS THAN ONE. IN MANY PLACES, INCLUDING ROME AND PLACES WHERE
THE POPE VISITS AND HOLDS A BIG OUTDOOR MASS, MANY HOSTS ARE FOUND IN
THE PEWS, IN THE MISSALLETTES, ON THE GROUND, ETC. THIS IS A MATTER
OF ROUTINE. IT HAPPENS EVERY DAY ALL OVER THE WORLD. THIS IS THE 
"FRUIT" OF HOLY COMMUNION IN THE HAND.]

     REASONS

 Communion in the hand is dignified and becoming; it is a recognition
that the total person is holy, including one's hands.

[REALLY? HOEW IS IT 'DIGNIFIED AND BECOMING'? IF THIS PRACTICE IS 
'RECOGNITION THAT THE TOTAL PERSON IS HOLY', THEN WHY NOT RECEIVE IT
ON OUR FEET, OR OUR SHOULDER, OR ON VARIOUS OTHER BODY PARTS?]

 Extending the hands for Communion can be a gesture of supplication,
welcome, faith, and gratitude.

[AND RECEIVING ON THE TONGUE CAN'T?]

 The practice expresses maturity, because the baptized Christian is no
longer a spiritual child or religious infant.

[DIDN'T JESUS SAY SOMETHING ABOUT 'UNLESS YOU BECOME AS LITTLE CHILD-
REN, YOU WILL NOT ENTER INTO THE KINGDOM OF HEAVEN'? DIDN'T ALL THE
SAINTS REGARD THEMSELVES A 'SPIRITUAL CHILDREN' IN SOME DEGREE? BUT
HERE WE HAVE THE NCCB SAYING THAT WE ARE MATURE AND ARE NO LONGER
SPIRITUAL CHILDREN. GEE, HOW MUCH MORE PRIDEFUL CAN THESE BISHOPS BE?]

 Communion in the hand represents an active rather than a passive 
participation and involvement.

[SO? WHAT DOES THAT HAVE TO DO WITH ANYTHING? AND HOW CAN WALKING UP
TO AN ALTAR RAIL, KNEELING DOWN, AND STICKING OUT YOUR TONGUE, BE 
CONSIDERED PASSIVE?]

 Reaching out for the Eucharist in petition and acceptance is a ful-
ler, more human gesture.

[WHY IS THAT? AND WHAT DIFFERENCE DOES IT MAKE? WE RECEIVE HOLY COMMU-
NION THAT WE BECOME MORE LIKE GOD, NOT MORE 'HUMAN'.]

 The practice is more convenient and hygienic, less routine and hurr-
ied; it is simple and practical if people are prepared and instructed.

[MORE CONVENIENT? DID JESUS DIE ON THE CROSS SO WE COULD HAVE CONVEN-
IENCE? DOES THE CHURCH COMMAND US TO RECEIVE AT LEAST ONCE A YEAR 
UNDER THE PAIN OF MORTAL SIN FOR THE SAKE OF CONVENIENCE? 'LESS ROUT-
INE AND HURRIED', HUH? WHAT COULD BE MORE ROUTINE AND HURRIED THAN
HAVING PEOPLE RECEIVE IN THEIR HANDS AND STEP ASIDE SO THE NEXT ONE
CAN RECEIVE, LIKE AN ASSEMBLY LINE? LET'S FACE THE FACTS, THIS WAS
IMPLEMENTED ONLY TO PLEASE THE PROTESTANTS, WHO REJECT BELIEF IN THE
REAL PRESENCE, AND TO "JUSTIFY" THE USE OF LAY PEOPLE TO GIVE OUT
HOLY COMMUNION.]

     THE BISHOP'S REQUEST

 The following is the form of recommendation submitted for the vote
of the NCCB:
 That with the confirmation of the Apostolic See in accord with the
"Instruction on the Manner of Administering Holy Communion" of May 29,
1969, individual bishops be authorized to permit the administration
of Holy Communion into the hand of the communicant, provided:
 *a) that the individual communicant 

THIS IS STILL UNDER CONSTRUCTION AND REVISION...............

Revised 5-1-02

The proper title is EXTRAORDINARY MINISTER, not "Eucharistic" mini-
  ster, according to Vatican documents, though the latter is the more
  commonly used. It is another one of those things that people don't
  seem to realize is rooted in a bad thing. In the past, during times
  of great persecution, such as in the early Church, laymen did res-
  erve the Holy Eucharist at home, to give them the spiritual strength
  they needed, because they could face martyrdom any time, and also
  because their priest might not be around the next day for the same
  reason.
   However, we are not in a time of massive persecution like in the
  early Church. So there is no real necessity for laymen to be doing
  what priests were ordained to do.
   Many claim there is a shortage of priests. In some places, there 
  are indeed few priests. However, that is no excuse. In fact the 
  priest "shortage" was artificially created. It is a fact, that bef-
  ore V II, there were sufficient numbers of priests in most areas of
  the world to serve the laity, but after V II, and the incredible
  confusion that came after it, many priests left the priesthood, for
  one reason or another. There are fewer priests today than there were
  30-35 years ago. 
   In the U.S. dioceses, with a couple of exceptions, there is a lack
  of vocations. However, in the Traditional Orders, those that follow
  the Traditional Latin Mass (1962 Missal) there are so many vocations
  that men who want to be priests have to be turned away for lack of
  space in the seminaries to train them. A prime example of this is
  the Priestly Fraternity of St. Peter (FSSP). But in the dioceses    
  that do not have the FSSP, or other Traditional Orders, they have 
  a distinct lack of vocations.
   Many dioceses are trying to make up for this lack  of priests by
  ordaining deacons. This is only a partial solution, though given 
  that they are ordained, they can also, by permission of the bishop
  or pastor, give Holy Communion. In this country, as late as 1975, it
  was still taught that for a layperson to touch the Host, it was a
  sacrilege; though it was permitted, in EXTREME NECESSITY, and if it
  could be done WITHOUT SCANDAL, for even a layman to distribute Holy
  Communion. But ONLY under those 2 conditions, and except in times
  of persecutions such as in the early Church, these 2 conditions
  hardly existed, and the same is true now, except in countries like
  China. But in the United States, Europe, and most other places?
  There is absolutely NO REASON for having lay people giving Holy
  Communion.
   There is an excellent booklet written by Kevin Orlin Johnson, Ph.D,
  called "The Eucharist Abuse" which details the relevant Vatican 
  documents on this, and shows that in fact the Holy Father has for-
  bidden the use of extraordinary ministers, except in cases of real
  necessity. 
   It can be obtained for $2 (post paid) from:

   Pangaeus Press
   P.O. Box 670127
   Dallas, TX 75367

Today most people stand to receive Holy Communion instead of kneeling 
  down. This is partly due to the altar rails having been removed 
  from most parish churches, and partly due to the fact that many no
  longer believe in the Real Presence of Jesus in the Blessed Sacra-
  ment. Kneeling is the ultimate sign of reverence due to God, so we
  really should kneel when receiving Holy Communion. In fact, there 
  is no reason, aside from physical diability, for standing for Holy
  Communion, unless of course, one does not believe in the Real Pres-
  ence of Jesus in the Holy Eucharist, in which case, why bother to 
  receive?
----------------------------------------------------------------------

This is the text of a pamphlet that promotes and explains the 
necessity of kneeling for Holy Communion. 

OMNE GENU FLECTATUR

"Every knee shall bend" Phil. 2:10

The Movement of Nations for Kneeling

 Mother Teresa of Calcutta, Society of the Missionaries of Charity:

"God love you for your sincere desire to see Jesus in the Blessed 
Sacrament better known, more fervently loved, more humbly adored and
more faithfully served throughout the worl! I fully support any organ-
ization which has this as its aim, and I will be praying for you and 
all the intentions of The Movement of Nations for Kneeling."

 Kneeling "officially signifies adoration."
 (Ceremonial of Bishops, Nos. 68-72 p. 36-37)

 "One who waits for symbols and promises standing, but the Reality,
  one receives with love and on one's knees." Pope Saint Pius X

 "The Catholic Church has always offered and still offers the worship
  of latria (adoration) to the Sacrament of the Eucharist."
                          (Pope Paul VI, Mysterium Fidei, 1965, n.56)

 "No one eats of this flesh without having first adored it and not
  only and not only do we not sin by adoring but we would sin by
  not adoring."
             (Ibid., n.55, St. Augustine, In Ts, Ch.98, 9:PL 37, 126)

  The worship of divine adoration must be given to Christ present in
  the Eucharist.
                      (Ibid, n.55; Paul VI, Address of June 15, 1978)

The mission of this movement is threefold:

1. To restore and bring about increased, more humble and fervent ador-
ation, reverence and love for Jesus in the Holy Eucharist through re-
ceiving Holy Communion worthily and in the best way possible, while
kneeling and on the tongue. (The communicant must of course, always be
in a state of grace, having received absolution in the Sacrament of
Penance.
2. To promote and defend kneeling at the appropriate times during the 
Holy Sacrifice of the Mass, especially during the Consecration.
3. To maintain and renew the venerable practise of genuflecting and
kneeling "before the Blessed Sacrament, whether enclosed in a taber-
nacle or publicly exposed, as a sign of adoration...This act requires
that it be performed in a recollected way. In order that the heart may
bow before God in profound reverence, the genuflection must neither be
hurried nor careless." (S.C.S.D.W. Inaestimibile Donum, 1980, No. 26,
approved by John Paul II)

 This mission is to be wholeheartedly fulfilled in full communion with
official Church guidelines, strong recommendations and intentions of 
Popes and the Saints, and long-established practise, throughout the 
Church. The models for perfection are Our Lord Jesus Christ, Mary,
Patroness and Mother of this movement, and all the Holy Angels and 
Saints.

The great importance and need for the Church to fulfill this mission 
is very clear:

 1. Explanations from recent literature:

"On kneeling in the liturgy - If we attempt to banish or downplay the 
posture of kneeling we will be doing serious harm to an element inte-
gral to Catholic liturgy." Jesus prayed while kneeling. Kneeling was,
from Apostolic times, the general custom. In the Old and New Testa-
ments it is the posture of the New Covenant, when all fall to adore
God-with-us in Christ...the gesture which, as Isaiah had foretold,
would greet the coming of God's Kingdom. This posture signifies pro-
found adoration. (A. Beards. Homiletic & Pastoral Review. Feb., 1992)

"Kneeling and faith in the Eucharist":

"Once more, the act of bending the knee before Jesus Christ is not
just a relative act, or an act that is based on culture. Rather it 
transcends culture because it is an act that has scriptural, tradit-
ional, and cosmic significance...When Catholics 'worship' by 'bending
the knee' in Eucharistic adoration, they strengthen belief in the doc-
trine of the Real Presence of Christ In the Eucharist, for themselves
and for the entire Church. And when they can and do not, they weaken 
it...Kneeling,as an act of latria (adoration) of Jesus Christ...test-
ifies to all four fundamental doctrines better than the act of stand-
ing...if a person deliberately, and with full knowledge, discourages 
kneeling at the Consecration or genuflection before the Blessed Sacra-
ment, he or she is 'anathema'" C.T.(cf.n.878) (Fr. Scanlan, Homiletic
& Pastoral Review. Aug.,1994)

Receiving Jesus this way is needed and best:

1. It emphasizes the uniqueness of this Holy Food as compared with
ordinary food.
2. It emphasizes the uniqueness of the ordained priest touching the
Sacred Species.
3.It emphasizes the presence of Christ who is feeding his flock and
fosters humility.
4. It gives us a strong sense of identification with past Catholics
and Saints who have received on the tongue from time immemorial.
5.It minimizes the danger of the Host being dropped or ignored. 
Reduces sacrileges/abuses.
6. It fosters a sense of unity in the Liturgy.
7. It reaffirms the fact that Holy Orders is a Sacrament that ordains
a man to the priesthood.
8. It expresses complete obedience to the Church.(Challenge, Fr. F.
Heuser, p.3-4, June 1992)

 2. Other authoritative statements:

 Pope John Paul II: "I did not revoke what one of my presecessors has
said about this...here. my dear priests amd my dear brothers and sist-
ers, only Communion on the tongue and kneeling is allowed...I say this
to you as your bishop! (Sermom, March 1,1989,SS Nome Di Maria Church)
 
 Pope John Paul II, on Communion in the hand: "There is an apostolic
letter that the e xistence of this special permission is valid. But I
tell you, that I am not in favor of it...neither will I recommend it!"
Nov. 1980,Germany (101 Times,Vol.4,No.2,1992,tel.908-689-8792,USA)

 Mother Teresa of Calcutta

 "Self-knowledge puts us on our knees and it is very necessary for 
love." (Total Surrender, p.30)

 "Further, it is the custom in our Society, and my known wish, that 
the Sisters receive Holy Communion on the tongue, which to my know-
ledge they are doing everywhere." (India,1995)

 The Church throughout centuries: To preserve and defend reverence,
dignity and holiness due to the greatest treasure in the Church, only
kneeling, not standing, to receive Holy Communion, always on the ton-
gue, was allowed. "This method, 'on the tongue' must be retained."
(Pope Paul VI,Memoriale Domini,1969)

St. Basil(330-379AD);considered Communion in the hand a "great fault."

Council of Rouen(650AD);Do not put the Eucharist in the hands of any
 layperson, but only in their mouths.

Council of Constantinople(695AD);prohibited the faithful from giving
 Communion to themselves.

St. Thomas Aquinas(1224-74);"Out of reverence towards this Sacrament,
 nothing touches It but what is consecrated."(Summa,Pt.III,Q.82,Art.3)

"When the faithful communicate kneeling, no other sign of reverence 
 toward the Blessed Sacrament is required, since kneeling itself is a
 sign of adoration." (S.C.S.D.W.,Inaestimibile Donum,1980,No.11)

"It should be absolutely clear that all the faithful show this Holy
 Sacrament the worship of adoration that is due to God Himself, as has
 always been the practice recognized in the Catholic Church." 
                                     (Eucharisticum Mysterium,1967,3f)

Conference of Catholic Bishops: According to the Novus Ordo, the peo-
 ple kneel not only during the Consecration, but also "beginning after
 the singing or recitation of the Sanctus until after the Amen of the
 Eucharistic prayer, that is before the Our Father."
                                (U.S. Appendix to the G.I.R.M., No.21)

Examples from Scripture:

 "Every knee shall be bowed to me" (Is 45:23).
 "As I live, saith the Lord, every knee must bend, in heaven and on
  earth and under the earth" (Phil 2:10)

 3. Other Sources:

 Liturgist: "Have you ever seen anyone receiving Holy Communion in the
  hand while kneeling? No. The posture of kneeling inclines the person
  to receive Communion on the tongue! It is the ordained priest's 
  privilege and task to give Holy Communion and to enter the taber-
  nacle, and he should not abandon or lightly delegate this. We must 
  stop the liturgical abuse of unnecessary extraordinary ministers
  where we don't need them, under ordinary conditions." (1995, see
  Immensae Caritatis, S.C.D.W., 1973 Sec I, a.)

 Through stigmatist Sister Agnes' wound, the nuns were led to abandon
  Holy Communion in the hand and to receive Jesus on the tongue and
  kneeling instead. (Akita, Approved by local bishop)

 President, Women for Faith & Family: "Receiving Holy Communion on the
  tongue and kneeling down is the traditional and most respectful way.
  These signs of respect would help us to bring back reverence...to
  focus on Jesus." "The first step...is to return the tabernacle to 
  its central place of honour over the altar." (1995)

 Clergy who ask congregations to kneel report: Returning to kneeling
  is actually reducing reception time by fifty percent in the parish!


Worldwide appeal for help to fulfill this mission:

1. It is our great hope and prayer that all religious societies and
 orders, clergy, and laity will inspire and lead the entire Church, by
 God's grace, in fulfilling this important mission. We appeal to all
 to help by prayer, example, and word and to invite everyone to do the
 same.

2. We invite all clergy and laity to ask and encourage the faithful to
 receive Holy Communion on the tongue and while kneeling; to come and
 kneel in a line or semi-circle in front of, along, and around the 
 altar is the best proven and most efficient way, the common practise 
 for centuries throughout the world.

3. We encourage the use and restoration of an elevated step, mat or
 floor padding, pews or kneelers, or communion rails, where needed.
 
4. Since this is a matter of ecclesiastical discipline, the practise 
 of receiving Holy Communion in the hand can be rescinded in any dio-
 cese.

5. We ask all Cardinals, bishops, clergy, religious and lay persons in
 every nation tp please make, distribute or write for copies of this
 document. Donations to cover costs are greatfully accepted. Accurate
 and faithful translations of this flyer are encouraged, available and
 can be reproduced in other languages to spread this movement to all
 peoples. We encourage all to establish local chapters and/or informal
 support networks.

 Thank you very much. May God bless you, through the Immaculate Heart
 of Mary, for your diligent and generous response to this appeal to
 and for the good of the whole Church.

Angel's Prayer
 With the Blessed Sacrament suspended in the air, the angel at Fatima
 prostrated himself, and recited this prayer:

   O Most Holy Trinity, Father, Son, and Holy Ghost, I adore Thee pro-
  foundly. I offer Thee the most precious Body, Blood, Soul and Divin-
  ity of Jesus Christ, present in all the tabernacles throughout the
  world, in reparation for all the outrages, sacrileges and indiffer-
  ence with which He is offended. By the infinite merits of the Sacred
  Heart of Jesus, and the Immaculate heart of Mary, I beg the conver-
  sion of poor sinners. (Ecclesiastical approval: Fatima, 1930)

Verified to be free of theological errors by ecclesiastical authority.
(December 11, 1995)

 OMNE GENU FLECTATUR 
The Movement of Nations for Kneeling
Worldwide Apostolate: P.O. Box 489, Station U,
 Toronto, ON, Canada M8Z 5Y8