jun 062012
 

Søndag 10. juni er det offentlig feiring av Corpus Christi i St Joseph kirke kl 19.00. Messeboken fra 1961 skriver følgende om denne festen:

Skjærtorsdag er den egentlige festdag for innstiftelsen av Alterets hellige sakrament. Men den dag er Kirken grepet av sorgen over Kristi lidelse. Derfor har Kirken valgt en annen dag som kan høve bedre til gledesfest: første torsdag etter Påsketidens slutt. I året 1264 påbød pave Urban IV. at denne fest skulle feires i hele Kirken, og det ble overdradd til den store teolog Thomas av Aquino å utarbeide teksten til officium og messe for dagen. Hvor det lar seg gjøre, holdes på denne dag – eller på den følgende søndag – høytidelig prosesjon med Det helligesakrament.

Tekstene for messen kan leses her – og programmet lastes ned her – det blir tilbedelse, kort prosesjon og sakramental velsiglese etter messen.

jun 062012
 

Bloggen PrayTell (ikke spesielt konservativ, som jeg har nevnt før) stiller et ganske direkte, interessant og dristig spørsmål om hva pave Benedikt egentlig ønsker for og mener om liturgien i Kirken i vår tid:

Pope Benedict XVI, before and since his election, has shown himself to be a critic of the liturgical reforms in the Catholic Church. What are the main targets of his criticism? To what extent is his criticism directed at local liturgists and clergy who have incorrectly implemented the official reforms? Or at Paul VI who entrusted Consilium with the reform of the official books? Or at the Second Vatican Council itself in Sacrosanctum Concilium?
Anthony Ruff, OSB

Når jeg leser innlegget (etter to dager) er det allerede kommet 100 svar på spørsmålet.

jun 062012
 

På nettstedet PrayTell (jeg leser ikke bare konservative blogger) leser jeg om at amerikanske og engelske katolske prester prøver å organisere seg for å kjempe mot at Kirkens skal bli mer konservativ:

The phenomenon of Catholic clergymen organizing themselves is spreading from Austria and Ireland to the US and to England and Wales.

In the US, the newly-founded Association of U.S. Catholic Priests is up to over 650 members. Its inaugural assembly on June 11-14 has keynote speakers Richard Gaillardetz on “The Historical Impact of Vatican II on the American Church and Priesthood,” and Fr. Anthony Ruff, OSB, on “The New Roman Missal: What is the Problem, and What Can We Do about It?”

In England and Wales, six priests who claim the support of over 30 priests recently wrote a letter to The Tablet expressing deep concern about the direction of the church. They call for better dialogue between the hierarchy and laity, a theology of sexuality “rooted in the actual experiences of the faithful” and a discussion on ordaining married men as priests. They criticize the Roman Curia for bypassing basic teaching of the Second Vatican Council such as collegiality. “The recent imposition of the new translation of the Mass texts is an obvious example of this,” they said. They invite supportive priests to contact them.

The Pfarrer Initiative in Austria has approximately 475 members clergy members and supporters. It has attracted attention for its “Appeal to Disobedience” which calls for far-reaching reforms, and implements some of them with or without approval.

The Association of Catholic Priests in Ireland has over 850 members. It calls for the incorporation of the gifts of the entire community in ministry, male and female; a restructuring of the Church’s governing system based on service rather than power …

Les mer her.

jun 062012
 


Shawn Tribe på NLM-bloggen skriver om bildet over:

It is always encouraging (never mind interesting) to hear of newly ordained diocesan priests who very quickly demonstrate their interest in the liturgical patrimony of the Church by means of the use of the more ancient liturgical books. These phenomena, if that is the right word for it, seems to rather quickly becoming more and more of a routine occurrence. For any of those who are either interested in the propagation of that patrimony, whether through the usus antiquior or through the reform of the reform, this can only be good news.

Two such examples came to my attention in the past day alone, one of which I will share with you today. In this instance, I refer you to Father Pablo Santa Maria, who was ordained to the priesthood for the Archdiocese of Vancouver on May 26th and who celebrated his first Mass according to the usus antiquior one week later.

I noen kommentarer til dette kan vi også lese:

With a many or most current seminarians reportedly enthusiastic about the EF, I suspect it won’t be too long before a first solemn high Mass is not an unusual phenomenon. But, even as a TLM devotee, I wonder whether the greater significance of this is not for the EF but for more proper and traditional celebration of the OF. …

… I agree. Up here in the greater NYCity area the OF masses at a number of churches I’ve visited are significantly more dignified, with a decidedly traditional ceremonial, Mass ad orientem, sung English or Latin Propers, instead of hymns, but with a partially sung canon becoming more widespread. … Pope Benedict and the archbishops of New York have had a profound influence in ways and in places which would have seemed unimaginable when the pope was elected in 2006.

jun 062012
 

På NLM-bloggen beskrives en ny bok fra Det anglikanske ordinariatet ganske greit og presist, slik:

… the Ordinariate will retain the usage of “traditional language” — meaning, sacral or hieratic English — in its liturgical books (or at least in this particular liturgical book, though let us hope for more of the same as things develop with the Ordinariate’s other liturgical books) and that this has been “a deliberate decision by the Holy See.”

Perhaps this exercise might eventually see others seeing the benefit of its expansion beyond the confines of the Ordinariate and into English language renderings of the texts of the Roman Missal as well (the benefits of which I have argued before, both in 2007 and 2009.)

As was already noted in March 2012, the liturgical calendar of the Ordinariate will retain the “Sundays after Trinity” and also includes Septuagesimatide, Ember Days and the ancient octave of Pentecost.

Certainly all of these elements raise again the prospect that, not only is the Ordinariate offering something of value to former Anglicans, it is also a player in the broader new liturgical movement and reform of the reform. …

jun 052012
 

Etter en grundig prosess – som man kan lese om her – har Troskongregasjonen konkludert med at en bok om seksualetikk ikke forkynner katolsk lære (og det er ganske opplagt om man leser litt mer om dette). Troskongregasjonen konkluderer slik:

With this Notification, the Congregation for the Doctrine of the Faith expresses profound regret that a member of an Institute of Consecrated Life, Sr. Margaret A. Farley, R.S.M., affirms positions that are in direct contradiction with Catholic teaching in the field of sexual morality. The Congregation warns the faithful that her book Just Love. A Framework for Christian Sexual Ethics is not in conformity with the teaching of the Church. Consequently it cannot be used as a valid expression of Catholic teaching, either in counseling and formation, or in ecumenical and interreligious dialogue. Furthermore the Congregation wishes to encourage theologians to pursue the task of studying and teaching moral theology in full concord with the principles of Catholic doctrine.

The Sovereign Pontiff Benedict XVI, in the Audience granted to the undersigned Cardinal Prefect on March 16, 2012, approved the present Notification, adopted in the Ordinary Session of this Congregation on March 14, 2012, and ordered its publication.

jun 042012
 


En konferanse med dette temaet arrangeres kommende lørdag, 9. juni, av the Latin Mass Society i England på denne adressen: Regent Hall, 275 Oxford Street, London W1C 2DJ. Og vi leser videre:

Conference Theme: ‘The Traditional Liturgy and the Catholic Life’

Does the form of Mass we attend affect our everyday lives as Catholics? Does the Traditional Mass produce more ‘active’ Catholics in other fields of Catholic endeavour? Are the ‘liturgy wars’ simply about the Mass itself, or does our choice of Mass affect other parts of our Faith?

Come along and listen to the excellent range of speakers we have lined up for you and hear what they have to say about the challenges of living the Faith in contemporary society in the context of the liturgy. Bring your Catholic friends. These talks will get you thinking. All are welcome.

Detaljert program fins her.

jun 022012
 

Fr Hunwicke skriver på sin blogg:

I trust, Deo volente, to be admitted to the Presbyterate of the Ordinariate of our Lady of Walsingham on Wednesday June 27, at 7.00, in the Oxford Oratory Church. It would help if priests willing to take part in the Laying On of Hands could let me know. I would be pleased if there were many.

Det går altså mot slutten på hans ekstra venteår. Jeg har følt med ham bl.a. siden jeg selv ventet lenge; fem år alt i alt, et ekstra år pga sommel i Vatikanets byråkrati.

jun 022012
 

Fr. Guy Nicholls i Oratoriet i London har skrevet en artikkel om hvor viktig pinsens oktav er (og hvor dumt det er at den ble borte i den nye kalenderen), og han begynner mer et sitat av kard. Newman: “… consider the breviary offices for Pentecost and its Octave, the grandest, perhaps in the whole year …” Det er en grundig artikkel, som man bør lese i sin helthet, men her er noen av hans poenger:

The transition to Ordinary time on the Monday after Pentecost is disjunctive. It is not simply the return to Ordinary time per se that jars, since that must happen at some time anyway. No, the problem that several of your correspondents share with me is the sense that the first green Monday after Pentecost has come from nowhere. In addition to the abruptness of this transition, the ferial days which now follow Pentecost belong to an entirely disconnected sequence that was broken off before Lent and so has no token of continuity with what has immediately preceded it. The transition was formerly more intelligible since the Octave of Pentecost came quietly to an end on Ember Saturday, emerging easily in First Vespers of Trinity Sunday, the beginning of a new week and season, and a feast, indeed, which celebrated and contemplated the mysteries which were fulfilled in the descent of the Holy Spirit “leading the Church into all truth”. What is the effective result of the loss of the Pentecost Octave?

First, it has the most unfortunate effect of reducing Pentecost to a mere end point. Because it is now simply a single day at the conclusion of Paschaltide from which all that follows is discontinuous, Ordinary Time does not seem to succeed Pentecost, but to supplant it. ….

Secondly, this rupture and discontinuity is further increased by the nomenclature of “Ordinary Time”. …

Thirdly, the greatly reduced presence of Pentecost as a one-day wonder leaves a vacuum which the charismatic pentecostalists would seek to fill. …. With regard to a pneumatological focus to the liturgy, I find it difficult to see how the pre-Pentecost Novena (as argued by Mgr Bugnini) can adequately replace the weight of the post-Pentecost Octave. …

Fourthly, if the character and solemnity of the Pentecost Octave are ultimately connected to the baptismal celebrations of Pentecost, should the Octave continue to exist in the same form as it did until 1970 and should there be two celebrations of Baptism of like solemnity at either end of the same season? …

Fifthly, Pentecost is a feast which demands “resonance” for its importance in the Church’s life to be made clear. An octave provides a feast with room to resonate. It is the counterpart to Pope Paul VI’s image of the Church bell which rings out before Mass, thereby preparing the faithful psychologically to take part in the liturgy. ….

Fimally, it is important also not to forget the Breviary Offices of Pentecost and its Octave, which Blessed John Henry Newman called “the grandest, perhaps, of the whole year” (v. An Essay in Aid of a Grammar of Assent, ch. 5, section 2, “Belief in the Holy Trinity”). These reflections from the Fathers upon the Gospel readings of each day invite us to deepen our assimilation of the mystery of the Life of the Church whose soul is the Holy Spirit (v. Catechism of the Catholic church no. 797).

In summary, the character of Pentecost as a consummation and fulfilment of the Paschal Mystery suggests that it is fitting to celebrate it with an Octave similar in character and rank to that of Easter. …

jun 022012
 

I de tradisjonelle tidebønnene kommenterer lesningene nå i pinseoktaven hver dag messens evangelium. Slik er lørdagens lesninger:

Lukas 4:38-44
Fra synagogen gikk Jesus hjem til Simon. Her lå Simons svigermor syk med høy feber, og de bad Jesus hjelpe henne. Han gikk da bort til henne og truet feberen, så den slapp henne. Straks stod hun opp og stelte for dem. Ved solnedgang kom alle til ham med sine syke som hadde mange slags plager. Han la hendene på hver enkelt av dem og helbredet dem. Mange ble befridd for onde ånder som skrek og ropte: «Du er Guds Sønn!» Men han bød dem strengt å tie, for de visste at han var Messias. Da det ble morgen neste dag, drog han ut av byen til et ensomt sted. Folk begynte å lete etter ham, og da de kom dit hvor han var, forsøkte de å holde ham tilbake, så han ikke skulle gå fra dem. Men han sa: «Også i de andre byene må jeg forkynne det glade budskap om Guds rike. Det er det jeg er utsendt for.» Og han fortsatte med å forkynne i synagogene i Jødeland.

Homily by St Ambrose, Bishop of Milan – Bk. iv. on Luke iv.
Behold here how long-suffering is the Lord our Redeemer Neither moved to anger against them, nor sickened at their guilt, nor outraged by their attacks, did He leave the Jews’ country. Nay, forgetting their iniquity, and mindful only of His mercy, He strove to soften their hard and unbelieving hearts, sometimes by His teaching, and sometimes by freeing some of them, and sometimes by healing them. St Luke doth well to tell us first of the man who was delivered from an unclean spirit, and then of the healing of a woman. The Lord indeed came to heal both sexes, but that must be healed first which was created first, and then must not she be passed by whose first sin arose rather from fickleness of heart than from depraved will.

That the Lord began to heal on the Sabbath-day showeth in a figure how that the new creation beginneth where the old creation ended. It showeth, moreover, that the Son of God, Who is come not to destroy the law but to fulfil the law, Matth. v. 17, is not under the law, but above the law. Neither was it by the law, but by the Word, that the world was created, as it is written ” By the Word of the Lord were the heavens made.” Ps. xxxii. 6. The law, then, is not destroyed, but fulfilled, in the Redemption of fallen man. Whence also the Apostle saith ” Put off, concerning the former conversation, the old man, which is corrupt according to the deceitful lusts and be renewed in the spirit of your mind and put on the new man, which after God is created in righteousness and true holiness.” Eph. iv. 22.

It was well that He began to heal on the Sabbath, that He might show Himself to be the Creator, weaving in one with another of His works, and continuing that which He had already begun, even as a workman, being to repair an house, beginneth not to take down that which is old from the foundations, but from the roof. Thus doth the Lord begin to lay to His hand again, in that place whence last He hath lifted it then He beginneth with things lesser, that He may go on to things greater. Even men are able to deliver other men from evil spirits, albeit with the word of God to command the dead to rise again is for God’s power alone.Perchance, also, this woman, the mother-in-law of Simon and Andrew, was a type of our nature, stricken down with the great fever of sin, and burning with unlawful lusts after divers objects. Nor would I say that the passion which rageth in the mind is a lesser fire than that fever which burneth the body. Covetousness, and lust, and uncleanness, and vain desires, and strivings, and anger these be our fevers.

jun 012012
 

Jeg nevnte nylig at det hadde blitt feiret en tradisjonell latinske messe i Kristiansand, og at en konvertitt var blitt opptatt i Kirken og gitt konfirmasjonens/fermingens sakrament etter det tradisjonelle ritualet. Deler av ritualet for opptakelse av konvertitter følger her – hele ritualet på norsk og latin finner man her.

Presten i korskjorte og fiolett stola, konvertitten og to vitner kneler foran alteret og ber eller synger Veni Creator …

Så setter presten seg på en stol, enten midt for alteret eller på epistelsiden, dersom det er Sakramentsalteret. Han sier til konvertitten:
Er det ditt faste forsett å vedkjenne den hellige katolske tro og ta avstand fra alle villfaringer, så kunngjør og oppfyll nå ditt forsett og si frem:

Konvertitten legger høgre hånd på evangelieboken eller innledningen til Johannes evangelium i messeboken.
Med hånden på Guds hellige evangelier og opplyst av Guds nåde, bekjenner jeg N. N. den tro som den katolske, apostoliske, romerske Kirke lærer. Jeg tror at den er den eneste sanne Kirke som Jesus Kristus har stiftet på jorden, og jeg underkaster meg den av hele mitt hjerte.
Jeg tror på Gud Fader, den allmektige, himmelens og jordens skaper, og på Jesus Kristus, hans enbårne sønn, vår Herre, som er unnfanget ved den Hellige Ånd, født av jomfruen Maria, pint under Pontius Pilatus, korsfestet død og begravet, som får ned t-il dødsriket, stod opp den tredje dag fra de døde, får opp til himmelen, sitter ved Gud Faders den allmektiges høgre hånd, skal derfra komme igjen for å dømme de levende og de døde. Jeg tror på den Hellige Ånd, den hellige katolske Kirke, de helliges samfunn, syndenes forlatelse, kjødets oppstandelse og det evige liv. Amen.
Jeg tror at Jesus Kristus har innstiftet syv sakramenter til menneskehetens frelse, nemlig: dåpen, fermingen, Eukaristien, boten, den siste salving, prestevigslingen og ekteskapet.
Jeg tror at den romerske biskop er Jesu Kristi stedfortreder på jorden, hele Kirkens høyeste synlige overhode, som ufeilbart lærer det som vi skal tro og gjøre.
Jeg tror dessuten alt det som den hellige katolske, apostoliske ok romerske Kirke fastsetter og erklærer at vi skal tro. Jeg slutter meg til den av hele mitt hjerte og forkaster alle villfaringer og skis-mer som den har fordømt.
Til dette hjelpe meg Gud og hans hellige evangelier, som jeg rører ved med min hånd.

Etter dette ber presten Salme 129: De profundis …
Så reiser han seg og ber:
Gud, det er eget for deg å miskunne deg og skåne. Hør vår ydmyke bønn, så din godhets og miskunns mildhet løser denne din tjener fra ekskommunikasjonens bånd som skiller ham fra din Kirke. Ved Jesus Kristus, vår Herre. Amen.

Presten setter seg nå atter, med biretten på hodet, som tegn på at han sitter som dommer, og løser konvertitten fra ekskommunikasjonen:
Med den myndighet som den apostoliske stol har gitt meg i denne sak, løser jeg deg fra ekskommunikasjonen, som du kan ha pådratt deg, og gir deg rett til den hellige Kirkes sakramenter, fellesskapet og enheten med de. troende. I Faderens og Sønnens + og den Hellige Ånds navn. Amen.

Til sist pålegger presten konvertitten en eller annen bot.

jun 012012
 

På katolsk.no står det grundig beskrevet hvordan gårsdagens fest (i den nye kalenderen) har utviklet seg – og vi får med på kjøpet informasjon om årets fire fasteperioder (kvatemberdagene) som ble borte i 1969:

I likhet med festen for Herrens bebudelse hører også festen for Marias gjesting hos Elisabeth til utformingen av adventstiden etter konsilet i Efesos i 431, som erklærte Maria som Theotókos, Guds Mor (egentlig «Gud-føderske»). Den hellige pave Callistus I (217-22) hadde tidligere innført tamperdagene, Quatuor Tempora, en fastetid den første uken av mars, juni, september og desember. I disse ukene ble onsdag, fredag og lørdag gjort til særskilte bots- og fastedager, med faste fra korn, vin og olje, og nå ble «quatember-fredagen» i desember gjort til en minnedag for Marias gjesting hos Elisabeth, og dagens evangelium ble Lukasevangeliets fortelling om besøket (Luk 1,39-56).

Det står mange flere detaljer på katolsk.no, men jeg tar med at etter 1389 ble “festen, med vigilie og oktav, lagt til 2. juli, dagen etter oktaven for Johannes Døperen, rundt den tiden Maria vendte tilbake til Nasaret etter Johannes’ omskjæring.” Og videre står det:

Andre Vatikankonsil (1962-65) førte som kjent til omfattende liturgireformer, og da det nye Missale Romanum ble gjort gjeldende fra første søndag i advent 1969, kom det samtidig en omfattende kalenderreform. Reformatorene flyttet denne festen til 31. mai, ettersom de ville legge en viktig bibelsk dag til Maria-måneden mai, som ikke hadde noen Mariafest. Dessuten ble festen flyttet for å ligge mellom de to høytidene Herrens Bebudelse den 25. mars og Johannes Døperens fødsel den 24. juni, «slik at den vil være i bedre harmoni med evangeliefortellingen».6 Anglikanerne har også adoptert datoen 31. mai, selv om The Book of Common Prayer av 1662 har datoen 2. juli.

Noen steder, som i det tyske språkområdet, valgte de lokale bispekonferansene å beholde dagen den 2. juli på grunn av alle tradisjoner og folkefromhet som er knyttet til dagen. I de gamle norske kalenderne het dagen Maria besøkelsesdag eller berggang, og det var knyttet mange folkelige tradisjoner til den. …

jun 012012
 

Sigrid Undset ga i 1927 ut en samling essayer hun kalte “Etapper”, som ble utgitt på engelsk i 1934 under navnet “Stages on the Road”. Elizabeth Scalia skriver nå i First Things om disse tekstene: “(It) remains a thumping good read that is truly relevant to our era and more than validates her re-emergence in the 21st Century as an energetic, passionate and intellectual Catholic voice — one that urges the faithful onward, and onward still, through brambles of history and passing modern trends, toward a Truth that is startlingly alive.” Og senere i artikkelen skriver Scalia:

In Stages on the Road we encounter Undset writing in her prime, just a few years after her conversion to Catholicism, and putting her great gift for storytelling at the service of these “friends” who had first served her through the public living-out of their faith … Author Bruce Bawer called Undset, “half Viking, half Christian—torn between bold adventure and stark self-denial,” and we see that quality again where Undset writes on social issues, as she does here in an excerpted letter to a parish priest:

We must try to make this clear to ourselves—we have no right to assume that any part of European tradition, cultural values, moral ideas, emotional wealth, which has its origin in the dogmatically defined Christianity of the Catholic Church, will continue to live a “natural” life, if the people of Europe reject Christianity and refuse to accept God’s supernatural grace. One might just as well believe that a tree whose roots were severed should continue to bear leaves and blossoms and fruit . . . It must be remembered that in a democratic community the general public always lives on ideas which twenty or thirty years ago were the peculiar property of a few “advanced minds”—and which the most “advanced” people of the moment have discarded as unserviceable working hypotheses.

jun 012012
 

I de tradisjonelle tidebønnene kommenterer lesningene nå i pinseoktaven hver dag messens evangelium. Slik er fredagens lesninger:

Lukas 5:17-26
En dag han holdt på med å lære folket, var det noen fariseere og lovlærere til stede; de var kommet fra alle landsbyene i Galilea, fra Judea og Jerusalem. Jesus hadde Herrens kraft så han kunne helbrede. Da kom det noen menn med en lam mann på en båre. De forsøkte å bære ham inn og legge ham ned foran Jesus. Men da det var uråd å få ham inn på grunn av trengselen, gikk de opp på taket, tok til side noen takstein og firte ham ned på båren, midt foran Jesus. Da Jesus så deres tro, sa han: «Venn, dine synder er deg tilgitt.» Men de skriftlærde og fariseerne tenkte straks: «Hva er dette for en, som spotter Gud? Hvem andre enn Gud kan tilgi synder?» Jesus visste hva de tenkte, og sa til dem: «Hva er det dere tenker? Hva er lettest å si, enten: Dine synder er deg tilgitt, eller: Stå opp og gå? Men for at dere skal vite at Menneskesønnen har makt på jorden til å tilgi synder» – og nå vendte han seg til den lamme – «så sier jeg deg: Stå opp, ta båren og gå hjem!» Og straks reiste mannen seg for øynene på dem, tok båren han hadde ligget på, og gikk hjem med lov og takk til Gud. De ble alle helt ute av seg av undring og priste Gud. De var grepet av frykt og sa: «I dag har vi sett det utrolige!»

Homily by St Ambrose, Bishop of Milan. – Bk. v. on Luke v.
“And, behold, men brought in a bed a man which was taken with a palsy.” The healing of this paralytic was not idle, nor its fruits limited to himself. The Lord healed him, or ever he could ask, not because of the entreaties of others, but for example’s sake. He gave a pattern to be followed, and sought not the intercession of prayer. In the presence of the Pharisees and doctors of the law, which were come out of every town of Galilee, and Judaea, and Jerusalem, many sick folk were healed, but among them is specially described the healing of this paralytic. First of all, as we have before said, every sick man ought to engage his friends to offer up prayers for his recovery, that so the tottering framework of this our life, and the distorted feet of our works, may be righted by the healing power of the word from heaven.

Here ought therefore to be advisers, who should rouse up the minds of the sick to higher things, since when the body becometh languid with sickness, the mind is apt to follow its example. With the help of such friends he can be brought and laid on the ground before the Feet of Jesus, and seem worthy of a glance from the Lord for the Lord looketh upon such as lie lowly before Him, “for He hath regarded the lowliness of His handmaiden ” Luke ii. 48. ” And when He saw their faith, He said unto him Man, thy sins are forgiven thee.” Great is the Lord, Who, for the sake of some, forgiveth the sins of others Who trieth some, and pardoneth the wanderings of others. Why should thine equal, O man, avail not with thee, if a slave have won power to intercede, and right to obtain, with God.

O Thou that judgest, learn to forgive thou that art sick, to pray. If thou doubt of the pardon of thy sins, because of their grievousness, get thee to the Church, that she may pray for thee, and that the Lord, accepting her countenance, may grant to her petitions what He refuses to thine. And although we are bound to accept this history as one of fact, and to believe that the body of the paralytic was healed yet remember thou also his inward cure, unto whom his sins were forgiven. The Jews said: “Who can forgive sins but God alone ” And in these words they confessed the Godhead of Him Who forgave the sins of the paralytic, and themselves condemned their own unbelief in Him Whose work they acknowledged, but Whose Person they denied.