Monday, May 7, 2018

Sunday Sermon, May 6 -- Marital Chastity in light of Humanae Vitae (Father Ryan Erlenbush, Corpus Christi Parish)

Having preached about the difference between Natural Family Planning and Contraception last week, we now turn to a consideration of what chastity means for married couples.

From the encyclical letter, Humanae Vitae, of Pope Paul VI, paragraph 11:
"The sexual activity, in which husband and wife are intimately and chastely united with one another, through which human life is transmitted, is, as the recent Council recalled, "noble and worthy.'' It does not, moreover, cease to be legitimate even when, for reasons independent of their will, it is foreseen to be infertile. For its natural adaptation to the expression and strengthening of the union of husband and wife is not thereby suppressed. The fact is, as experience shows, that new life is not the result of each and every act of sexual intercourse. God has wisely ordered laws of nature and the incidence of fertility in such a way that successive births are already naturally spaced through the inherent operation of these laws. The Church, nevertheless, in urging men to the observance of the precepts of the natural law, which it interprets by its constant doctrine, teaches that each and every marital act must of necessity retain its intrinsic relationship to the procreation of human life."

We consider what is permitted from married people in terms of intimacy at various stages and in various circumstances of life.

Saturday, May 5, 2018

Adult Faith Formation, May 1 -- Introduction to Series on Marriage (Father Ryan Erlenbush, Series on Marriage, Part 1 of 6)




Objectives of Session 1, Introduction to Marriage
1) To recognize that marriage is a natural institution as well as a sacrament
2) To see that even outside of the Church, marriage falls under certain principles of natural law
3) To appreciate that all marriage (even non-sacramental marriage) must be freely chosen, permanent, exclusive, and open to life
4) To recognize that the Church accepts the natural marriages of non-baptized persons
5) To recognize that two baptized persons cannot enter into a merely natural marriage, but only a sacramental marriage


Friday, May 4, 2018

Sunday Sermon, April 29 --- Natural Family Planning is not Contraception (Father Ryan Erlenbush, Corpus Christi Parish)


“Neither the Church nor her doctrine is inconsistent when she considers it lawful for married people to take advantage of the infertile period but condemns as always unlawful the use of means which directly prevent conception […]. In reality, these two cases are completely different.” (Pope Paul VI, Humanae Vitae 16)

In honor of the 50th Anniversary of Humanae Vitae, the encyclical in which Pope Paul VI reaffirmed the Church's teaching regarding openness to life within marriage and condemned as always immoral the use of any form of contraception, following the request of the US Bishops, we will be preaching two sermons this week and next on marriage and family life, and chastity within marital intimacy.

This sermons explains the difference between Natural Family Planning and contraception, showing that the two are "completely different" and that NFP is not in any way "Catholic Contraception" but is in accord with the nature of marriage, the nature of marital intimacy, and the nature of the human person.


Wednesday, April 25, 2018

Sunday Sermon, April 22 -- The Life and Gospel of St Mark (Father Ryan Erlenbush, Corpus Christi Parish)

This week, we celebrate the feast of St Mark the Evangelist (April 25). In the past few years, we have preached about the other three Evangelists, and now we turn to st Mark.

St Mark was a Jewish priest, converted by St Peter. He wrote his Gospel in Rome, and includes more details than any of the other Gospels (even though it is the shortest). St Mark also includes many Aramaic words and phrases which Jesus spoke, even giving us the particular inflection of our Lord's speech. Through St Mark, we are able to hear the voice of the Good Shepherd.


Sunday Sermon, April 15 -- Why Communion on the tongue is preferred to Communion on the hand (Father Ryan Erlenbush, Corpus Christi)


A sermon on the fruitful reception of Holy Communion. First, we consider that we must be in the state of grace in order to receive communion worthily (having confessed all serious sins), then the importance of maintaining a one hour fast before communion, as well as the value of proper dress for Mass.

Regarding the manner of receiving Holy Eucharist, we recognize that there is a clear preference for receiving communion on the tongue rather than in the hand (since the universal law of the Church does not permit communion in the hand, and it is only allowed with special permission of the Pope and of the local Bishop – it is allowed in the USA, but not generally throughout the world). Additionally, there is always the option to kneel when receiving. 

In years past, Catholics were taught not to chew the Host after receiving – and there is good reason for this practice, since “crumbs” stuck in our teeth or in our mouth are still fully Jesus and must be consumed reverently (thus, not chewing, reduces the number “crumbs” and shows great reverence for our Lord’s Presence in this Sacrament).



Communion on the hand was permitted on certain conditions (Pope Paul VI, 1969):

“The condition is the complete avoidance of any cause for the faithful to be shocked and any danger of irreverence toward the Eucharist. […] The new manner of giving communion must not be imposed in a way that would exclude the traditional practice. […] The rite of communion in the hand must not be put into practice indiscriminately. […] The option offered to the faithful of receiving the Eucharistic bread in their hand and putting it into their own mouth must not turn out to be the occasion for regarding it as ordinary bread or as just another religious article. […] Care must be taken not to allow particles of the eucharistic bread to fall or be scattered.” 



Cardinal Sarah (whom Pope Francis appointed as the #1 man for the Liturgy, to whom all priests and bishops should look for guidance in how to celebrate Mass) was recently as stating that the widespread practice of Communion on the hand is a “diabolical attack” and “part of Satan’s attack on the Eucharist”. The Cardinal said:

“Receiving Communion on the hand undoubtedly involves a great scattering of fragments. […] The saint [Mother Teresa] was saddened and pained when she saw Christians receiving Holy Communion in their hands. In addition, she said that as far as she knew, all of her sisters received Communion only on the tongue. Is this not the exhortation that God himself addresses to us: “I am the Lord your God, who brought you up out of the land of Egypt. Open your mouth wide, and I will fill it”? (Ps 81:10). […] Why do we insist on receiving Communion standing and on the hand? Why this attitude of lack of submission to the signs of God? […] Let us come as children and humbly receive the Body of Christ on our knees and on our tongue.


Friday, April 13, 2018

Divine Mercy Sunday Sermon, April 8 -- St Faustina, Apostle of Divine Mercy (Father Ryan Erlenbush, Corpus Christi Parish)

Overview of the vocation story of St Faustina, and close look at certain moments of her life. How Jesus called her to promote the devotion to Divine Mercy, specifically through the Divine Mercy Image and Divine Mercy Sunday.



Tuesday, April 3, 2018

Easter Sermon, April 1 -- God's Sabbath Rest: Eve, Mary, the Church (Father Ryan Erlenbush, Corpus Christi Parish)

We consider the sorrow of Holy Saturday, when God himself lay dead in the tomb. This day is Mary's day, for she alone had faith in the Resurrection and, in the midst of sorrow, she is our true Mother.

The Lord rested on the seventh day of creation, Jesus rested in death on the Sabbath, Adam rested in a deep sleep when God fashioned the woman from his side. We see that as Eve came from the side of Adam as his bride, so too the Church was fashioned from the opened side of Christ on the Cross.

Holy Thursday Sermon, March 29 -- The Mystery of the Triduum (Father Ryan Erlenbush, Corpus Christi Parish)

At every Mass, we enter into the mysteries of salvation after the manner of a sacrament. However, during the Triduum (Holy Thursday, Good Friday, Easter Vigil) we enter into these mysteries after the manner in which they were historically accomplished. That is to say, we re-live these mysteries in a more "dramatic" fashion than at any other time in the liturgical year - following the Lord's footsteps through his Passion and Resurrection.


Saturday, March 24, 2018

Sunday Sermon, March 18 -- The Seven Last Words of Jesus (Father Ryan Erlenbush, Sunday Sermon)

The "Seven Last Words" are the seven last phrases spoken by our Savior as he hung for three hours dying upon the Cross.


The First Word - Father, forgive them, for they know not what they do. (Luke 23:34)

The Second Word - Amen I say to thee, this day thou shalt be with me in paradise. (Luke 23:43)

The Third Word - When Jesus therefore had seen his mother and the disciple standing whom he love, he said to his mother: Woman, behold thy son. After that, he said to the disciple: Behold thy mother.  (John 19:26-27)

The Fourth Word - Eli, Eli, lamma sabacthani? That is, My God, my God, why hast thouh forsaken me?  (Matthew 27:24)

The Fifth Word - I thirst.  (John 19:28)

The Sixth Word - It is finished.  (John 19:30)

The Seventh Word - Father, into thy hands I commend my spirit.  (Luke 23:46)


Tuesday, March 13, 2018

Sunday Sermon, March 11 -- Veneration of the Crucifix (Sunday Sermon, Father Ryan Erlenbush)

"As Moses lifted up the serpent in the desert, so must the Son of man be lifted up."

Jesus refers to the Book of Numbers, chapter 21. We consider the history of the Old Testament event and the importance of devotion to the Crucifix in the life of the Church. Also, answering varied objections that Protestants make to the image of Christ Crucified, as well as objections made against religious statues.

Sunday Sermon, March 4 -- The History of the Sacrament of Confession (Father Ryan Erlenbush, Corpus Christi Parish)

An overview of the History of the Sacrament of Confession, and what each age of the Church can teach us. First, a reminder of the three acts of the penitent: Contrition (sorrow for sin and resolve to never sin again), Confession (naming our sins, and all mortal sins according to name and number), and Satisfaction (performing our penance, and living a penitential life).

The early Church teaches us that true contrition and a firm resolve never to sin again are the most important aspect of confession.
The early Church also teaches us of the joy of reconciliation of the sinner with God and with the Church.
The monastic period teaches us that penance is important.
The scholastic period and early modern period teach us of the importance avoiding occasions of sin.
The current age of the Church seems to focus primarily on the "nuts and bolts" of the method of confession, the naming of sins and the memorization of the formulae. While this is important, we must remember that the most important part of confession is to be truly sorry for our sins and to be firmly resolved never to sin again.

Thursday, March 1, 2018

Sunday Sermon, February 25 -- The Testing of Abraham, Faith in the Resurrection (Father Ryan Erlenbush, Corpus Christi Parish)

Sermon for the Second Sunday of Lent, on the testing of Abraham and the sacrifice of Isaac as a prefigurement of the Cross of Jesus Christ.

Mount Moriah is the place where the Jewish Temple was later built. On the far side of that mount is an outcropping which was later called Golgatha. Jesus carried the wood of the Cross up the very same slopes where Isaac carried the wood for the sacrifice.

Further, we know through St Paul's Letter to the Hebrews that Abraham had explicit faith in the resurrection from the dead -- for he reasoned that, if he did sacrifice Isaac on the mountain, God would raising him back to life and fulfill the promises through him.  (Hebrews 11:17ff)

Monday, February 19, 2018

Sunday Sermon, February 18 -- The World Needs Catholics to Fast (Father Ryan Erlenbush, Corpus Christi Parish)

For the Christian, holiness is the imitation of Christ - and Jesus fasted for forty days, which is why we fast and do penance during Lent. In particular, we fast from food and abstain from meat. Fasting and abstinence is deeply connected with who man, it is not merely a convention. Of all the ways we are attached to worldly things, food is primary. And of all types of food which give strength to the body, the meat of warm blooded animals is primary. Therefore, we sacrifice not only what is good, but even what is necessary (food, and in particular meat); so that we might be strengthened to give up what is not only not necessary, but is not even good (that is, sin).

One hundred years ago, Our Lady appeared in Fatima to ask for penance and prayers for the conversion of sinners and peace in the world. At that time, Catholics fasted for over fifty days of the year (included every day of Lent excepting Sundays), and abstained from meat and eggs and dairy for about one hundred days of the year (including every day of Lent, even the Sundays). Nowadays, we are only required to fast two days a year and to abstain from meat eight days - that is less than five percent of the fasting and less than ten percent of the abstinence which Catholics have practiced for some two thousand years!

No wonder the world and the Church are in such a sad state! Catholics don't do penance any more! Mary has been asking for one hundred years now, will any generous hearts embrace fasting and abstinence this Lent for peace in the world and the salvation of souls?


Listen online [here]!

Friday, February 16, 2018

Lenten Fasting and Abstinence, and Fridays abstinence throughout the year



The Current Law of the Church
Abstinence from meat on Ash Wednesday and all Fridays of the year (except if there is a Solemnity), which is strictly mandatory during Lent but can be substituted with another penance outside of Lent. [This is mandatory for all 14 and up, until death.]
Fasting, meaning one regular meal and two small snacks, on Ash Wednesday and Good Friday – and encouraged on Holy Saturday.  [This is mandatory for all from 18 to 59.]
(Laws of fasting and abstinence bind gravely, so that it is objectively in the realm of mortal sin to break them significantly without a grave reason [like being very ill or having to perform some extreme physical labor, or pregnancy, etc].)

Father Ryan’s Recommendations  (simply some ideas of how to enter more fully into Lent)
Fasting has traditionally been understood to mean only one meal (taken after 3pm), and only one very small snack (like a piece of bread with honey, or a few veggies). Those who are grown and healthy might consider incorporating this practice on even a weekly basis, especially Fridays – however, growing children, the elderly, the sick, pregnant mothers, etc should speak first with their confessor.
Abstinence has traditionally been understood to mean not just avoiding meat, but also products derived from these animals – namely, broth, meat-gravy, dairy, eggs, etc. This is the origin of the “Easter egg,” since eggs were forbidden during Lent. This is also why Catholics were called “Fish eaters” because they couldn’t eat meat or eggs or dairy – fish was a major part of the Lenten diet.
Less than 100 years ago, abstinence was practiced not only on Fridays, but also on Wednesdays and Saturdays – and even “partial abstinence” on every day of Lent (including Sundays), which meant that meat, eggs, or dairy could only be eaten at one meal during the day. The more ancient practice was to fully abstain from meat, eggs, and dairy on every single day of Lent, and to fast every day but Sunday!
For those who are able, it would be good to consider practicing abstinence from meat, eggs, and dairy on Wednesdays, Fridays, and Saturdays – especially on the Ember Days of the First Week of Lent. And even to adopt partial abstinence on every day of Lent.

----------------------------------------------------------------------------------------------------------

“The observance of Lent is the very badge of the Christian warfare. By it, we prove ourselves not to be enemies of the cross of Christ. By it, we avert the scourges of divine justice. By it, we gain strength against the princes of darkness, for it shields us with heavenly help. Should mankind grow remiss in their observance of Lent, it would be a detriment to God’s glory, a disgrace to the Catholic religion, and a danger to Christian souls. Neither can it be doubted that such negligence would become the source of misery to the world, of public calamity, and of private woe.”
(Pope Benedict XIV, in the Constitution Non ambigimus of 10 June 1745)
Let’s review the Canon Law of the Church:
Can. 1249 All Christ's faithful are obliged by divine law, each in his or her own way, to do penance. However, so that all may be joined together in a certain common practice of penance, days of penance are prescribed. […]
Can. 1250 The days and times of penance for the universal Church are each Friday of the whole year and [every day of] the season of Lent.
Can. 1251 Abstinence from meat, or from some other food as determined by the Episcopal Conference, is to be observed on all Fridays, unless a solemnity should fall on a Friday. […]
Can. 1253 The Episcopal Conference can determine more particular ways in which fasting and abstinence are to be observed. In place of abstinence or fasting it can substitute, in whole or in part, other forms of penance, especially works of charity and exercises of piety.

It is clear that each and every Friday through the entire year is a day of penance. This is prescribed by the Law of the Church. In the Universal Church, Catholics are obligated to abstain from meat on all Fridays of the year. The US Bishops have obtained permission for some other form of penance for Fridays outside of Lent. However, we must recall that all US Catholics are obligated to do penance of some sort on every Friday of the year (excepting if it be a solemnity; for example, the Solemnity of the Sacred Heart). Penance on Fridays is binding on all Catholics from 14 years until death. There is no upper age limit to abstaining from meat or some other form of penance outside of Lent. However, the two days of fasting (Ash Wednesday and Good Friday) bind only from 18 to 60 years – we are encouraged to fast also on Holy Saturday.
But how serious is this obligation? After Vatican II, Pope Paul VI issued a declaration regarding the necessity of penance in the Christian life. Regarding abstinence from meat (or some other penance as determined by the Bishops’ Conference) on every Friday throughout the year, the Pope states, in 1966, “Their substantial observance binds gravely.” (Paenitemini, Norm II.2) This was further clarified by the Vatican, stating that omitting a part of the prescript of penance “which is notable either quantitatively or qualitatively, without an excusing motive” is a grave sin. (Dubium of 31 March 1967).
What does this mean? It means that Catholics are bound under pain of mortal sin to practice penance on every Friday throughout the year, and not just during Lent. The universal way in which Catholics practice this penance is by abstaining from meat. However, in the USA other forms of penance may be substituted, but some sort of penance is mandatory. To omit penance on numerous Fridays outside of Lent (or even one Friday of Lent) without a grave reason would be a mortal sin.
Am I in mortal sin, if I've never heard about this and have never done Friday penance before?! Of course not. If you truly did not know, but generally seek to follow the teachings of the Church, you are not guilty of committing a mortal sin you didn't know about. However, we all have the obligation to learn and spread the fullness of the Catholic teaching, so we must strive from now on to practice Friday penance throughout.
Why haven't I heard about this before? If it really is an issue of mortal sin, why haven't other priests told me about this?! It is sad that there are many teachings which have not been communicated clearly over the past 50 years. Friday penance is a wonderful way to be united with Christ, who died on Friday for our salvation – this is all about imitating Jesus with much love!

Ash Wednesday Sermon, February 15 -- On Lenten Fasting (Father Ryan Erlenbush, Corpus Christi)

"Rather than giving something up, this Lent I'm going to add something."
This is a recipe for a terrible Lent.  Indeed, there are three acts to be performed during Lent: Prayer, Fasting, and Almsgiving - if we don't fast, we are already at 66%, which is a D-.

The fast is the core of our Lenten discipline: Fasting helps us to break free from the attachments of the world so as to pray with greater devotion, and fasting brings us to union with the poor whose whole year is a continuous fast.

Just one hundred years ago, Catholics would abstain from meat every day of Lent (even Sundays), and from eggs and dairy on Wednesday, Friday, and Saturday. Further, every day of Lent excepting Sundays was a fasting day. There were 40 days of fasting during Lent! Not to mention more than 10 others throughout the year!

Today, we are only required to fast on two days (Ash Wednesday and Good Friday) and to abstain from meat on Fridays. No wonder the world is in such a terrible state - Catholics don't do penance any more! Who else will do penance and pray for sinners, if we don't fast during Lent?


Tuesday, February 13, 2018

Sunday Sermon, February 11 -- The Fruitfulness of Priestly Celibacy, St Damien of Molokai (Sermons on Priestly Celibacy, Part 3 of 3 - Father Ryan Erlenbush, Corpus Christi Parish)

Review of the previous two sermons on the theology of priestly celibacy and the history of clerical celibacy.  The priest is celibate primarily because Jesus was a celibate priest - being so conformed to Christ, it is fitting that the priest should imitate the Lord in embracing celibacy. Furthermore, the celibate man offers to God an undivided heart, but the married man's heart is divided between his wife, the world, his family, etc and the Lord - since the priest is wholly consecrated to divine worship, it is fitting that his heart be given to God wholly through celibacy.

Celibacy is tied to the very nature of the priesthood, even as Christ united celibacy to the priesthood in his own person. It is a discipline which could change, but it would be horrible if it did change.

The real history of "married priests" is that the common practice in the early Church was for married men to cease living as husbands with their wives at the time of their ordination. Furthermore, even today, when a married man is ordained (for example, when a married man is ordained a permanent deacon), he makes something like a "conditional promise" of celibacy, since he is not permitted to remarry after ordination if his wife dies. Holy Orders tends towards celibacy.

We consider the joy and the fruitfulness of priestly celibacy as we look at the life of the Leper Priest of Molokai, St Damien.

“Missionary priest, born at Tremeloo, Belgium, 3 January 1840; died at Molokai, Hawaii, 15 April 1889. He was sent to the mission of the Hawaiian Islands, where he arrived, 19 March, 1864. Ordained priest at Honolulu 24 May of the same year. On 10 May, 1873, Father Damien, at his own request and with the sanction of his bishop, arrived at the settlement [on Molokai] as its resident priest. There were then 600 lepers. He not only administered the consolations of religion, but also rendered them such little medical service and bodily comforts as were within his power. He dressed their ulcers, helped them erect their cottages, and went so far as to dig their graves and make their coffins. After twelve years of this heroic service he discovered in himself the first symptoms of the disease. On 28 March, 1889, Father Damien became helpless and passed away shortly after, closing his fifteenth year in the service of the lepers.” (From the Catholic Encyclopedia)


Friday, February 9, 2018

Sunday Sermon, February 5 -- The Real History of Priestly Celibacy (Sermons on Priestly Celibacy, part 2 of 3)

"Simon's mother-in-law lay sick with a fever." (March 1:30)

Having discussed the theology of priestly celibacy last week -- pointing out the gift of celibacy where by the priest imitated Jesus who was a celibate priest and is consecrated entirely to the Lord for divine worship -- we turn this week to the history of clerical celibacy.

There is a common myth that says that the priests were married in the early Church and only in the Middle Ages did the Church force priests to be celibate. This is a false and incomplete picture of the early Church. In fact, from the time of the Apostles (example, St John and St Paul), there were men who embraced celibacy as they lived their priestly vocation. On the other hand, we note that St Peter was married, and likely even had children -- thus, we see that there were married priests in the early Church.

However, we also know from divine revelation, that St Peter gave up married life with his wife when he was called to be an Apostle. And this was the common practice throughout the early Church, that when married men were called to become deacons, priests, or bishops, they voluntarily abandoned married life with their wives and children. St Jerome testifies to this saying, "Though they have wives, they are no longer husbands." In order to be ordained, the common practice of the early Church was that a man would give up marital intimacy with his wife - we call this "continence", whereby a married couple chooses perpetually to abstain from conjugal union.

This is explicit in the Bible: The Lord says to Simon Peter, "You have left wife and children to follow me" (cf Luke 18:29). This indicates that St Peter gave up the intimacies of married life with his wife, when he was called to be an apostle and a priest.

Furthermore, even in those Eastern Churches where married men are permitted to be ordained as priests, and also in the Roman Catholic Church where married men are ordained as deacons, we see that Holy Orders (of its very nature) tends toward celibacy. Indeed, once a man is ordained, he is not permitted to marry - thus, if the wife of a married priest or deacon dies, that man is not permitted to remarry, but is expected to embrace celibacy. We might even say that even in those cases where a married man is ordained as a deacon or a priest, he is making a "conditional promise" of celibacy, if ever his wife should die.

This is the real history of clerical celibacy and married priests in the early Church, and it shows even more plainly that celibacy is intimately tied with the very nature of the deacon, priest, and bishop.



Listen online [here]!

Sunday Sermon, January 28 -- The Theology of Priestly Celibacy (Sermons on Priestly Celibacy, part 1 of 3 -- Father Ryan Erlenbush, Corpus Christi)

St Paul says, "I should like you to be free from anxieties. An unmarried man is anxious about the things of the Lord, how he may please the Lord. But a married man is anxious about the things of the world, how he may please his wife, and he is divided." (1 Corinthians 7:32)

Inspired by the readings of the next three weeks, we will be preaching a series of sermons on priestly celibacy, indeed on clerical celibacy. This week, we consider the theology behind priestly celibacy; next, the history of clerical celibacy (for deacons, priests, and bishops); and finally, an example of celibacy in the life of a saintly priest.

Celibacy is a great gift, and a source of much joy. In fact, celibate priests are generally happier (according to surveys) than most married men in the USA -- thus, celibacy is not a burden or a cause of sorrow, but is shown even by the secular studies to be a means of gaining great happiness and fulfillment.

There are three reasons often given for priestly celibacy: Married priests wouldn't be able to focus as much on their ministry, they would have to be paid a great deal more to support their families, and they would not be able to be sent as missionaries. These are all good reasons, but they are not the best reasons or the real reason.  Even if some men could perform the work of priestly ministry while being married, even though some parishes could afford to pay the priest more, and even though some priests will never be sent on mission - still, it is better that the Church maintain priestly celibacy in the West.

Celibacy is an imitation of Christ Jesus. Jesus was a celibate priest, and his example shows us that celibacy is tied to the very nature of the priesthood. The priest, in his very person, is consecrated to the Lord for worship - even as the Church building is set aside from the world for the sake of divine worship, the priest is set apart for worship by the gift of celibacy.

Listen online [here]!

Tuesday, January 30, 2018

New Home for Father Ryan's Sermons!

Friends, I am in the process of switching to a new means of posting sermons online - I have switched off Sound Cloud for a number of reasons, and the sermons are no longer up there. However, they are all still at archive.org (search "Father Ryan Erlenbush" and click on "Date Archived" for the latest) and can be accessed via the parish website [here] and my New Theological Movement blog by clicking on the "click [here]" link in each sermon post.
I will be trying to update the older posts to provide a playable embedded link from archive.org. It is my hope that I can set up my own website to host sermons and from which I will be able to establish a podcast to allow downloading of sermons onto smart phones more easily!
You can find all the sermons archived here: https://archive.org/details/@father_ryan

Sunday, January 21, 2018

Sunday Sermon, January 21 --- Voting, Contraception, and the Pro Life Cause (Father Ryan Erlenbush, Corpus Christi Parish)

The conversion story of Bernard Nathanson, who had been the nations leading abortionist (over 75,000 abortions) and became one of the leaders of the Pro Life cause.  Catholics can promote the culture of life by voting pro life, by not using contraception, and by penance.

It is important to educate people on the link between contraception and abortion -- not only that the contraceptive mentality leads to abortion, but also that many forms of contraceptives actually cause abortions.   If you get in bed with Planned Parenthood, don't be surprised that you end up committing an abortion.


Sunday Sermon, January 14 -- On Purity and Pleasure, and Pornography (Father Ryan Erlenbush, Corpus Christi Parish)

Rules without a relationship leads to rebellion and resentment. Rather than preaching about impurity and un-chastity, we will focus rather on purity and the goodness of pleasure. We also comment on the grave danger which pornography poses in the modern day.


Tuesday, January 9, 2018

Sunday Sermon, January 7 -- The Importance of the Traditional Roman Litrugical Calendar (Father Ryan Erlenbush, Corpus Christi Parish)

As the Church bids us proclaim the movable feasts of the coming year at the Epiphany, we consider the liturgical calendar and feasts of the Christmas season as they now are in the post Vatican II Mass and as they had been in the ancient tradition of the Church.

In the modern Mass, the 12 days of Christmas and the real meaning of Epiphany are obscured, even as the Christmas season is cut short. The enrichment of the life of the Church with the celebration of the Extraordinary Form (aka Traditional Latin Mass) can help us celebrate the Christmas season with greater joy, and reminds of the season of Epiphanytide.


Pope Benedict XVI often reminded us of the importance of the Traditional Latin Mass for the life of the Church. Indeed, he claims that the New Mass of the Second Vatican Council is, in some respects, a banal fabrication which must be reformed and renewed.

“One of the weaknesses of the postconciliar liturgical reform can doubtless be traced to the armchair strategy of academics, drawing up things on paper which, in fact, would presuppose years of organic growth. The most blatant example of this is the reform of the Calendar: those responsible simply did not realize how much the various annual feasts had influenced Christian people's relation to time […] they ignored a fundamental law of religious life.” Joseph Cardinal Ratzinger, The Feast of Faith.


“The liturgical reform, in its concrete realization, has distanced itself even more from its origin. The result has not been a reanimation, but devastation. In place of the liturgy, fruit of a continual development, they have placed a fabricated liturgy. They have deserted a vital process of growth and becoming in order to substitute a fabrication. They did not want to continue the development, the organic maturing of something living through the centuries, and they replaced it, in the manner of technical production, by a fabrication, a banal product of the moment.” (Joseph Cardinal Ratzinger in Revue Theologisches, Vol. 20, Feb. 1990)