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Views from the Choir Loft

John the Baptist and the Meaning of Marriage

Fr. David Friel · August 29, 2017

ODAY’S liturgical feast, in both the Ordinary and Extraordinary Forms, is the Beheading of Saint John the Baptist. This is one of the more intriguing feasts for people who are just becoming familiar with the liturgical year and celebration of the saints. Even for those who are very familiar with the Church’s liturgy, today’s feast prompts a timely question: why was the Baptist killed?

It began with Herod, who decided to take his brother’s wife as his own. John the Baptist rightfully didn’t approve of that, and he said to Herod: “It is not lawful for you to have your brother’s wife.” Needless to say, that opposition did not put John in Herod’s good graces. So John the Baptist was killed for his defense of marriage.

It’s so very much like the story of Sir Thomas More. Thomas was asked by Henry VIII to give approval to the king’s divorce from Catherine of Aragon. As a matter of conscience, Thomas More refused to give his approval. And so he, too, suffered death for his defense of marriage.

In our own day, marriage is under siege in numerous ways. Society asks us to accept that marriage means whatever we want it to mean. Society asks us to view marriage as a mere business arrangement—as simply a legal construct. But that is not what marriage is.

Marriage is a Sacrament, instituted by Christ, for the fostering of family life. We need the moral courage—the fortitude—to call evil evil and good good. We may never be put to death for raising opposition to modern trends. But, then again, maybe we will.

We need the intercession of Saints John the Baptist and Thomas More to strengthen us in this fight. Let’s ask for their heartfelt prayers so that the world might rediscover the authentic meaning of Holy Matrimony.

Opinions by blog authors do not necessarily represent the views of Corpus Christi Watershed.

Filed Under: Articles Last Updated: January 1, 2020

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Fr. David Friel

About Fr. David Friel

Ordained in 2011, Father Friel served as Parochial Vicar at St. Anselm Parish in Northeast Philly. He is currently a doctoral candidate in liturgical theology at The Catholic University of America.—(Read full biography).

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Surprising Popularity!

One of our most popular downloads has proven to be the organ accompaniment to “The Monastery Hymnal” (131 pages). This book was compiled, arranged, and edited by Achille P. Bragers, who studied at the Lemmensinstituut (Belgium) about thirty years before that school produced the NOH. Bragers might be considered an example of Belgium “Stile Antico” whereas Flor Peeters and Jules Van Nuffel represented Belgium “Prima Pratica.” You can download the hymnal by Bragers at this link.

—Jeff Ostrowski
15 February 2021 • To Capitalize…?

In the Introit for the 6th Sunday after Pentecost, there is a question regarding whether to capitalize the word “christi.” The Vulgata does not, because Psalm 27 is not specifically referring to Our Lord, but rather to God’s “anointed one.” However, Missals tend to capitalize it, such as the official 1962 Missal and also a book from 1777 called Missel de Paris. Something tells me Monsignor Knox would not capitalize it.

—Jeff Ostrowski
15 February 2021 • “Sung vs. Spoken”

We have spoken quite a bit about “sung vs. spoken” antiphons. We have also noted that the texts of the Graduale Romanum sometimes don’t match the Missal texts (in the Extraordinary Form) because the Mass Propers are older than Saint Jerome’s Vulgate, and sometimes came from the ITALA versions of Sacred Scripture. On occasion, the Missal itself doesn’t match the Vulgate—cf. the Introit “Esto Mihi.” The Vulgate has: “Esto mihi in Deum protectórem et in domum refúgii…” but the Missal and Graduale Romanum use “Esto mihi in Deum protectórem et in locum refúgii…” The 1970s “spoken propers” use the traditional version, as you can see.

—Jeff Ostrowski

Random Quote

“We must remember that the important elements of a rite are not the things that will first be noticed by a casual and ignorant onlooker—the number of candles, colour of the vestments and places where the bell is rung—but just those things he would not notice: the Canon, fraction and so on, the prayers said in a low voice and the characteristic but less obvious rites done by the celebrant at the altar.”

— Fr. Fortescue explaining that Anglicanism does not preserve Sarum

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