Does the Church welcome those who belong to the Masonic order?
The Church does not believe that belonging to the Masonic order can be reconciled with Catholic doctrine. It is a grave error for a Catholic to be a member of a Masonic brotherhood. Membership in the Masons implies consent to doctrine that is held by this secret society which contradicts Church teaching.
The Masonic societies claim truth about God, revelation, their own origin as a group, and a view of mankind that conflicts with Church teachings. The modern societies find their origins in specifically anti-Catholic groups. Their philosophy espouses Enlightenment ideals that put reason above all things, including divine revelation. In the late 1800s in Europe and America, Masonic lodges actively blocked Catholics parishes, schools and businessmen from fair and equal treatment in society. In the early 20th Century, Pope Leo XIII in Humanum Genus officially condemned these secret societies and forbad Catholics from joining under the threat of excommunication. This was codified in the 1917 Code of Canon Law.
In the last forty years, there has been quite an active debate in the US about Catholics belonging to Masonic lodges. It seems that the nature of these groups in Europe were quite different from how lodges operated in America today. The thought was that local bishops or priests could make a distinction as to a specific lodge’s being anti-Catholic or not. The 1983 Code of Canon Law did not specifically mention Masonic societies, choosing instead to keep the definition more broad and forbidding membership in secret societies which are anti-Catholic. Many interpreted this to mean that membership was ok for Catholics, as long as their local lodge did not engage in activities contradictory to the Church
In fact, in the same year as the promulgation of the 1983 Code, the then Cardinal Ratzinger issued a clarification, lest anyone misunderstand the code. It is clear from Pope Benedict that his views and Church teachings have not changed.
Monday, November 23, 2009
Does the Church welcome those who belong to the Masonic order?
The Church does not believe that belonging to the Masonic order can be reconciled with Catholic doctrine. It is a grave error for a Catholic to be a member of a Masonic brotherhood. Membership in the Masons implies consent to doctrine that is held by this secret society which contradicts Church teaching.
The Masonic societies claim truth about God, revelation, their own origin as a group, and a view of mankind that conflicts with Church teachings. The modern societies find their origins in specifically anti-Catholic groups. Their philosophy espouses Enlightenment ideals that put reason above all things, including divine revelation. In the late 1800s in Europe and America, Masonic lodges actively blocked Catholics parishes, schools and businessmen from fair and equal treatment in society. In the early 20th Century, Pope Leo XIII in Humanum Genus officially condemned these secret societies and forbad Catholics from joining under the threat of excommunication. This was codified in the 1917 Code of Canon Law.
In the last forty years, there has been quite an active debate in the US about Catholics belonging to Masonic lodges. It seems that the nature of these groups in Europe were quite different from how lodges operated in America today. The thought was that local bishops or priests could make a distinction as to a specific lodge’s being anti-Catholic or not. The 1983 Code of Canon Law did not specifically mention Masonic societies, choosing instead to keep the definition more broad and forbidding membership in secret societies which are anti-Catholic. Many interpreted this to mean that membership was ok for Catholics, as long as their local lodge did not engage in activities contradictory to the Church.
In fact, in the same year as the promulgation of the 1983 Code, the then Cardinal Ratzinger issued a clarification, lest anyone misunderstand the code. It is clear from Pope Benedict that his views and Church teachings have not changed.
The Church does not believe that belonging to the Masonic order can be reconciled with Catholic doctrine. It is a grave error for a Catholic to be a member of a Masonic brotherhood. Membership in the Masons implies consent to doctrine that is held by this secret society which contradicts Church teaching.
The Masonic societies claim truth about God, revelation, their own origin as a group, and a view of mankind that conflicts with Church teachings. The modern societies find their origins in specifically anti-Catholic groups. Their philosophy espouses Enlightenment ideals that put reason above all things, including divine revelation. In the late 1800s in Europe and America, Masonic lodges actively blocked Catholics parishes, schools and businessmen from fair and equal treatment in society. In the early 20th Century, Pope Leo XIII in Humanum Genus officially condemned these secret societies and forbad Catholics from joining under the threat of excommunication. This was codified in the 1917 Code of Canon Law.
In the last forty years, there has been quite an active debate in the US about Catholics belonging to Masonic lodges. It seems that the nature of these groups in Europe were quite different from how lodges operated in America today. The thought was that local bishops or priests could make a distinction as to a specific lodge’s being anti-Catholic or not. The 1983 Code of Canon Law did not specifically mention Masonic societies, choosing instead to keep the definition more broad and forbidding membership in secret societies which are anti-Catholic. Many interpreted this to mean that membership was ok for Catholics, as long as their local lodge did not engage in activities contradictory to the Church.
In fact, in the same year as the promulgation of the 1983 Code, the then Cardinal Ratzinger issued a clarification, lest anyone misunderstand the code. It is clear from Pope Benedict that his views and Church teachings have not changed.
HISTORICAL PERSPECTIVE ON TRINITY
How consistent is the doctrine of the Trinity throughout Christianity?
The revelation of God as Father, Son and Holy Spirit was made known gradually throughout history. Even as the people of Israel held in the scriptures that there is One True God, the LORD is his name; nevertheless there are many passages which LATER became the basis of an explicit theology of the Trinity. For example, reading the creation accounts in Genesis, one can see that God the Creator, whose Spirit hovered over the waters, spoke the Word and it was created. While not specifically speaking of a Trinity of persons, God reveals himself in such a way that leads us to know the Trinity.
The life and words of Jesus witness to the revelation of God as Father, Son and Holy Spirit. Matthew and Luke both cast their gospels to highlight the aspects of divinity that appear around Jesus, Father, Son and Spirit. John, the last Gospel written, is most explicitly Trinitarian-- though not using that later theological terminology.
The letters of Paul clearly speak of the divinity of God the Creator, Christ the Lord, and the Spirit of intercession and giver of gifts. He grounded his faith and his prayer life in the mystery of the Trinity (without using the specific word)---showing that the Church believed in the Divine God as Father, Son and Holy Spirit. The traditional Latin formula is Lex orandi, lex credendi (the rules for our prayer show us the rule for our belief).
Consider this reference in Ephesians 1: 11-14
In him we were chosen, destined in accord with the purpose of the One who accomplishes all things according to the intention of his will, so that we might exist for the praise of his glory, we who first hoped in Christ. In him you also, who have heard the word of truth, the gospel of your salvation, and have believed in him, were sealed with the promised Holy Spirit, which is the first installment toward redemption as God’s possession, to the praise of his glory.”
It seems that the word trinity was first used by Theophilus of Antioch in 180. That the Church’s belief in the Trinity was central, we can see from the other early theologians who either wrote about the Trinity or used a Trinitarian doxology (Glory to the Father, Son and Holy Spirit) throughout their writings. The Council of Nicea in 325 gave us the Nicene Creed which proclaims the divinity of Christ by saying he is “one in being” homo-ousios, consubstantial) with the Father. By the fourth century, the profession of faith ascribed to St. Athanasius of Alexandria clearly taught that the Trinitarian creed was central to all Catholic dogma. Other Church Councils explicitly defined the Holy Spirit as equally to be adored as God
The doctrine of the Trinity has been controversial throughout our history. In modern times, especially after the Reformation, some would make the doctrine of the Trinity as a patristic invention since the word “trinity” is not found in the scriptures. Studying the theology of the Trinity and the history behind this theology is one fruitful way to experience the importance of recognizing that revelation has two sources, tradition and scripture.
The revelation of God as Father, Son and Holy Spirit was made known gradually throughout history. Even as the people of Israel held in the scriptures that there is One True God, the LORD is his name; nevertheless there are many passages which LATER became the basis of an explicit theology of the Trinity. For example, reading the creation accounts in Genesis, one can see that God the Creator, whose Spirit hovered over the waters, spoke the Word and it was created. While not specifically speaking of a Trinity of persons, God reveals himself in such a way that leads us to know the Trinity.
The life and words of Jesus witness to the revelation of God as Father, Son and Holy Spirit. Matthew and Luke both cast their gospels to highlight the aspects of divinity that appear around Jesus, Father, Son and Spirit. John, the last Gospel written, is most explicitly Trinitarian-- though not using that later theological terminology.
The letters of Paul clearly speak of the divinity of God the Creator, Christ the Lord, and the Spirit of intercession and giver of gifts. He grounded his faith and his prayer life in the mystery of the Trinity (without using the specific word)---showing that the Church believed in the Divine God as Father, Son and Holy Spirit. The traditional Latin formula is Lex orandi, lex credendi (the rules for our prayer show us the rule for our belief).
Consider this reference in Ephesians 1: 11-14
In him we were chosen, destined in accord with the purpose of the One who accomplishes all things according to the intention of his will, so that we might exist for the praise of his glory, we who first hoped in Christ. In him you also, who have heard the word of truth, the gospel of your salvation, and have believed in him, were sealed with the promised Holy Spirit, which is the first installment toward redemption as God’s possession, to the praise of his glory.”
It seems that the word trinity was first used by Theophilus of Antioch in 180. That the Church’s belief in the Trinity was central, we can see from the other early theologians who either wrote about the Trinity or used a Trinitarian doxology (Glory to the Father, Son and Holy Spirit) throughout their writings. The Council of Nicea in 325 gave us the Nicene Creed which proclaims the divinity of Christ by saying he is “one in being” homo-ousios, consubstantial) with the Father. By the fourth century, the profession of faith ascribed to St. Athanasius of Alexandria clearly taught that the Trinitarian creed was central to all Catholic dogma. Other Church Councils explicitly defined the Holy Spirit as equally to be adored as God
The doctrine of the Trinity has been controversial throughout our history. In modern times, especially after the Reformation, some would make the doctrine of the Trinity as a patristic invention since the word “trinity” is not found in the scriptures. Studying the theology of the Trinity and the history behind this theology is one fruitful way to experience the importance of recognizing that revelation has two sources, tradition and scripture.
CATHOLIC CHURCH'S POSITION ON CAPITAL PUNISHMENT
As Catholics, we are bound to reflect on the necessity and justice of the use of capital punishment in our society and to take action promoting the just application of the moral law. The call for a death penalty moratorium in Missouri is an issue that has received increased legislative attention in recent years, and is one that the Missouri Catholic Conference (MCC), guided by the Gospel and Catholic social teaching--ESPECIALLY DIGNITY OF HUMAN LIFE, has reflected on, and thus is engaging an ongoing effort to obtain support for a moratorium on the death penalty.
With regard to capital punishment, The Catechism of the Catholic Church states:
The efforts of the state to curb the spread of behavior harmful to people’s rights and to the basic rules of civil society correspond to the requirement of safeguarding the common good. Legitimate public authority has the right and duty to inflict punishment proportionate to the gravity of the offense. When it is willingly accepted by the guilty party, it assumes the value of expiation. Punishment, then, in addition to defending public order and protecting people’s safety, has a medicinal purpose: as far as possible, it must contribute to the correction of the guilty party
Assuming that the guilty party’s identity and responsibility have been fully determined, the traditional teaching of the Church does not exclude recourse to the death penalty, if this is the only possible way of defending human lives against the unjust aggressor
If, however, non-lethal means are sufficient to defend and protect people’s safety from the aggressor, authority will limit itself to such means, as these are more in keeping with the concrete conditions of the common good and more in conformity with the dignity of the human person.
Today, in fact, as a consequence of the possibilities which the state has for effectively preventing crime, by rendering one who has committed an offense incapable of doing harm-without definitively taking away from him the possibility of redeeming himself-the cases in which the execution of the offender is an absolute necessity “are very rare, if not practically non-existent” (nn2266 and 2267).
US CATHOLIC bISHOPS HAVE SINCE THE 1980'S TAKEN A STRONG STANCE AGIANST CAPITAL PUNISHMENT.
With regard to capital punishment, The Catechism of the Catholic Church states:
The efforts of the state to curb the spread of behavior harmful to people’s rights and to the basic rules of civil society correspond to the requirement of safeguarding the common good. Legitimate public authority has the right and duty to inflict punishment proportionate to the gravity of the offense. When it is willingly accepted by the guilty party, it assumes the value of expiation. Punishment, then, in addition to defending public order and protecting people’s safety, has a medicinal purpose: as far as possible, it must contribute to the correction of the guilty party
Assuming that the guilty party’s identity and responsibility have been fully determined, the traditional teaching of the Church does not exclude recourse to the death penalty, if this is the only possible way of defending human lives against the unjust aggressor
If, however, non-lethal means are sufficient to defend and protect people’s safety from the aggressor, authority will limit itself to such means, as these are more in keeping with the concrete conditions of the common good and more in conformity with the dignity of the human person.
Today, in fact, as a consequence of the possibilities which the state has for effectively preventing crime, by rendering one who has committed an offense incapable of doing harm-without definitively taking away from him the possibility of redeeming himself-the cases in which the execution of the offender is an absolute necessity “are very rare, if not practically non-existent” (nn2266 and 2267).
US CATHOLIC bISHOPS HAVE SINCE THE 1980'S TAKEN A STRONG STANCE AGIANST CAPITAL PUNISHMENT.
Monday, November 9, 2009
WHY CATHOLIC EVALUATI0N FOR 1ST SIX WEEKS!
LET US ALL HEAR FROM YOU! SIMPLY OFFER COMMENT TO THIS EVALUATION!
1. How would you describe your EXPERIENCE OF being a part of Why Catholic small faith sharing groups so far?
2. Tell about one group sharing that was especially memorable or powerful.
3. The part I found most helpful about these first six sessions of WHY CATHOLIC, was….
The part I found least helpful was….
4. Please comment on the participant booklets. Help you understand what we believe? ? Questions clear and thought-provoking? "Living the Good News" suggestions motivational?
5. Were the Diocesan pod-casts HELPFUL? What about the BLOG? Explain.
6. How can Jim and I in the Diocesan office be of more assistance to you? We wait to hear!
In gratitude and hope.... JIM AND CAROLYN
1. How would you describe your EXPERIENCE OF being a part of Why Catholic small faith sharing groups so far?
2. Tell about one group sharing that was especially memorable or powerful.
3. The part I found most helpful about these first six sessions of WHY CATHOLIC, was….
The part I found least helpful was….
4. Please comment on the participant booklets. Help you understand what we believe? ? Questions clear and thought-provoking? "Living the Good News" suggestions motivational?
5. Were the Diocesan pod-casts HELPFUL? What about the BLOG? Explain.
6. How can Jim and I in the Diocesan office be of more assistance to you? We wait to hear!
In gratitude and hope.... JIM AND CAROLYN
TIPS FOR WEEK SIX--INCARNATION
1. Bring to your prayer table anything that speaks of human dignity…that speaks of the love of God… or our call to be the Body of Christ in the World!
2. You might listen to the pod-cast…ON INCARNATION….”yours truly”
3. A FEW ADDITIONAL QUESTIONS:
a. Right at the beginning—even before the first reflection-- ask the folks “when you hear the word Incarnation—what idea or understanding comes to mind?
b. What does Incarnation reveal about God?
c. What does Incarnation reveal bout being human?
d. If someone asked you “why did God come in the Flesh”, how would you respond?
e. Incarnation is not a one-time 33 year excursion of God into human history! God is still alive VISIBLY PRESENT TO US over the whole expanse of time-- in the Body of Christ—EUCHARIST and the people of God. How are you the Body of Christ in the world?
f. How might we GIVE WITNESS this CHRISTMAS to the exhilarating and deep truth of INCARNATION?
4. PLEASE BE SURE TO ENCOURAGE YOUR GROUP TO COME TO THE FAITH ENRICHMENT DAY… SCHEDULE POSTED ON WEBSITE www.diojeffcity.org and sent to you via e-mail. If you do not receive it—that is because I have an incorrect address for you… send me an e-mail at reoassociate@diojeffcity.org so I can clear that up!
5. I WOULD MUCH APPRECIATE a short evaluation from your group--- you can respond right here on the blog or via e-mail.
May you receive the gift of your own goodness---and be who you are in the power of God’s profound love. Carolyn
2. You might listen to the pod-cast…ON INCARNATION….”yours truly”
3. A FEW ADDITIONAL QUESTIONS:
a. Right at the beginning—even before the first reflection-- ask the folks “when you hear the word Incarnation—what idea or understanding comes to mind?
b. What does Incarnation reveal about God?
c. What does Incarnation reveal bout being human?
d. If someone asked you “why did God come in the Flesh”, how would you respond?
e. Incarnation is not a one-time 33 year excursion of God into human history! God is still alive VISIBLY PRESENT TO US over the whole expanse of time-- in the Body of Christ—EUCHARIST and the people of God. How are you the Body of Christ in the world?
f. How might we GIVE WITNESS this CHRISTMAS to the exhilarating and deep truth of INCARNATION?
4. PLEASE BE SURE TO ENCOURAGE YOUR GROUP TO COME TO THE FAITH ENRICHMENT DAY… SCHEDULE POSTED ON WEBSITE www.diojeffcity.org and sent to you via e-mail. If you do not receive it—that is because I have an incorrect address for you… send me an e-mail at reoassociate@diojeffcity.org so I can clear that up!
5. I WOULD MUCH APPRECIATE a short evaluation from your group--- you can respond right here on the blog or via e-mail.
May you receive the gift of your own goodness---and be who you are in the power of God’s profound love. Carolyn
JESUS DESCENDED INTO HELL? WHAT CAN THAT MEAN?
The phrase from the Apostles Creed, "He (Jesus Christ) descended into hell." How should this phrase be interpreted?
This question is a good example of how words from another language, place and time can have quite a different meaning in common English usage. The original Greek of the Creed says Christ descended to “lowest parts” and doesn’t use the Greek mythological word for the place of the dead “Hades”. The Latin translates that as “inferos” or the “lowest ones”. The Catechism makes a clear distinction that those who have not known Christ, and are thus deprived of the vision of God, are in hell. Not necessarily a place with devils and pitchforks, but certainly a place of pain and sorrow because one is deprived of the deepest desire of the soul: union with God. This would be everyone who died before the saving death of Christ on the cross.
Catechism #633 Scripture calls the abode of the dead, to which the dead Christ went down, "hell" - Sheol in Hebrew or Hades in Greek - because those who are there are deprived of the vision of God.479 Such is the case for all the dead, whether evil or righteous, while they await the Redeemer: which does not mean that their lot is identical, as Jesus shows through the parable of the poor man Lazarus who was received into "Abraham's bosom":480 "It is precisely these holy souls, who awaited their Savior in Abraham's bosom, whom Christ the Lord delivered when he descended into hell."481 Jesus did not descend into hell to deliver the damned, nor to destroy the hell of damnation, but to free the just who had gone before him.482
In the Hebrew and Greek original understanding, the place of the dead just referred to wherever people went after death with no real distinction between a place of punishment and a place of reward. The same goes for the original English meaning of “hell” which referred simply to the abode of the dead. In current English usage, especially given the understanding of the judgment that comes after death, hell is generally referred to as a place of punishment.
The liturgical translation of the Apostles Creed puts it “he descended to the dead,” thus making it a bit easier to understand. Popular devotional recitation of the Apostles Creed hasn’t quite caught up with this liturgical use, even after 40 years. The new revision of the English texts of the Mass preserve this use of the “descended to the dead.” Perhaps when we introduce the revised text of the Creed at Mass, we can make the total switch over from “descended to hell” and not have this misinterpretation any more.
This question is a good example of how words from another language, place and time can have quite a different meaning in common English usage. The original Greek of the Creed says Christ descended to “lowest parts” and doesn’t use the Greek mythological word for the place of the dead “Hades”. The Latin translates that as “inferos” or the “lowest ones”. The Catechism makes a clear distinction that those who have not known Christ, and are thus deprived of the vision of God, are in hell. Not necessarily a place with devils and pitchforks, but certainly a place of pain and sorrow because one is deprived of the deepest desire of the soul: union with God. This would be everyone who died before the saving death of Christ on the cross.
Catechism #633 Scripture calls the abode of the dead, to which the dead Christ went down, "hell" - Sheol in Hebrew or Hades in Greek - because those who are there are deprived of the vision of God.479 Such is the case for all the dead, whether evil or righteous, while they await the Redeemer: which does not mean that their lot is identical, as Jesus shows through the parable of the poor man Lazarus who was received into "Abraham's bosom":480 "It is precisely these holy souls, who awaited their Savior in Abraham's bosom, whom Christ the Lord delivered when he descended into hell."481 Jesus did not descend into hell to deliver the damned, nor to destroy the hell of damnation, but to free the just who had gone before him.482
In the Hebrew and Greek original understanding, the place of the dead just referred to wherever people went after death with no real distinction between a place of punishment and a place of reward. The same goes for the original English meaning of “hell” which referred simply to the abode of the dead. In current English usage, especially given the understanding of the judgment that comes after death, hell is generally referred to as a place of punishment.
The liturgical translation of the Apostles Creed puts it “he descended to the dead,” thus making it a bit easier to understand. Popular devotional recitation of the Apostles Creed hasn’t quite caught up with this liturgical use, even after 40 years. The new revision of the English texts of the Mass preserve this use of the “descended to the dead.” Perhaps when we introduce the revised text of the Creed at Mass, we can make the total switch over from “descended to hell” and not have this misinterpretation any more.
Tuesday, November 3, 2009
A Vision of God
I was sitting on my front porch on Sunday for about an hour just staring at the maple tree in my front yard. The tree has a beautiful red/orange glow...especially when the sun shines on it. If we believe that God is revealed through his creation, then I think God was in that red/orange glow. I was completely captured by the beauty of the tree. As I sat there I thought of the beatific vision. Our faith tells us that in heaven we will be able to see God...we will be given the gift of the beatific vision. We will behold the awesome beauty of God. I think that the maple tree is a taste, in a very small way of what that experience will be like.
But you know it's easy to miss these glimpses of the beatific vision. I find I have to slow down and look or I miss the ways that God's revelation is present as I walk through life. The smile of a friend, people gathered in prayer and song, a beautiful sunset, my grandson's laugh are all ways God is breaking through. Lord help me to slow down and know your presence.
But you know it's easy to miss these glimpses of the beatific vision. I find I have to slow down and look or I miss the ways that God's revelation is present as I walk through life. The smile of a friend, people gathered in prayer and song, a beautiful sunset, my grandson's laugh are all ways God is breaking through. Lord help me to slow down and know your presence.
Monday, November 2, 2009
TIPS/SUGGESTIONS FOR WEEK FIVE-- MYSTERY OF CREATION
Wow! This week in WHY CATHOLIC we are invited to stand within the gift and awesomeness of creation— the first revelation of the mystery of God. This same gift of creation floods our lives daily—if only we have eyes to see—and calls us to faithfulness!
ENVIRONMENT: have on your prayer table an assortment of gifts from creation—and invite participants to tell how any of the items speaks to him/her of life and God…example: soil from garden, blooming flower, bowl of water, stone, a bowl of seeds…
CONSIDER THESE QUESTIONS. Perhaps begin with the first one…even before you read Reflection 1 Ø What most strikes you or impresses you about creation? How does it speak to you of God? How is creation mystery?
After Reflection 1 these additional questions might be helpful.
Ø How would you describe to someone the RIGHT RELATIONSHIPS that the opening story of Genesis calls us to?
Ø What truths do you think the writer of this theological hymn (the first creation story) most wants us to understand—about God and about human life—as well as all created things? (notice repetitions—a good clue)
Ø The writer makes reference to the ways we have damaged the order and harmony of nature. In what specific ways can I be a part of the healing of the earth?
Ø Faith and Science—how do you as a Catholic see the two in relationship? How or why is this relationship sometimes fraught with tension?
Ø You are created holy in God. Made in the image of God ! Can you believe it! Who or what helps you be in touch with your own goodness?
MOST OF ALL ENJOY THE REFLECTION ON GOD REACHING OUT TO US AT ALL TIMES IN THE MYSTERY OF CREATION!
ENVIRONMENT: have on your prayer table an assortment of gifts from creation—and invite participants to tell how any of the items speaks to him/her of life and God…example: soil from garden, blooming flower, bowl of water, stone, a bowl of seeds…
CONSIDER THESE QUESTIONS. Perhaps begin with the first one…even before you read Reflection 1 Ø What most strikes you or impresses you about creation? How does it speak to you of God? How is creation mystery?
After Reflection 1 these additional questions might be helpful.
Ø How would you describe to someone the RIGHT RELATIONSHIPS that the opening story of Genesis calls us to?
Ø What truths do you think the writer of this theological hymn (the first creation story) most wants us to understand—about God and about human life—as well as all created things? (notice repetitions—a good clue)
Ø The writer makes reference to the ways we have damaged the order and harmony of nature. In what specific ways can I be a part of the healing of the earth?
Ø Faith and Science—how do you as a Catholic see the two in relationship? How or why is this relationship sometimes fraught with tension?
Ø You are created holy in God. Made in the image of God ! Can you believe it! Who or what helps you be in touch with your own goodness?
MOST OF ALL ENJOY THE REFLECTION ON GOD REACHING OUT TO US AT ALL TIMES IN THE MYSTERY OF CREATION!
Friday, October 30, 2009
COMMUNION OF SAINTS! YOU ARE IN THAT NUMBER
On All Saints Day, November 1, surprise a friend or spouse by greeting them with “happy feast day!” You will be right on target!
“The Communion of Saints is more than Saint Francis and the rest of the canonized saints, and more than your dear old dead Aunt Haddie and all the faithful departed. Want to know who’s in that number? Start by looking in the mirror!” Sister Elizabeth Johnson C.S.J.
Communion of saints is a rich Christian symbol that speaks of profound relationship—crossing boundaries of culture and geography, even of death. It implies connection between the living and the dead who have found new life in God’s mercy. It also proclaims companionship among God’s people— “all who have been brushed with the fire of divine holiness and give witness to it in their lives.” (E. Johnson)
Some speak of mortal saints (that’s us) and immortal saints—all who have entered through death into the fullness of God. Of course, immortal saints include those officially canonized by the Church— whose faithful witness and surrender to God are honored in the Christian tradition.. But the liturgy of the Word on All Saints Day evokes a much more inclusive image. It speaks of a huge heavenly crowd ”which on one could count from every nation, race, people and tongue” (Rev. 7:9). It includes all those anonymous millions who were touched by the fire of the Spirit—ordinary people from everyday life who did small things with great love and faithfulness.
This “cloud of witnesses” (Hebrews 12:1) –canonized and un-canonized--are not so much advocates or mediators pleading our cause before a stern judge. Rather they are our heavenly friends encouraging us, rooting for us, and challenging us to complete the work they had begun…knowing that all is gift from God.
Despite our sinfulness, we are saints because we belong to the community of God’s people ---baptized into Christ and united with one another as the Body of Christ. At the banquet of Eucharist we eat of the one bread and drink of the one cup—as one people united in God. Beginning with Saint Paul, “saints or the “holy ones” has been a time honored way of referring to members of the Church. This does not, however, imply exclusion of others.
Understanding these three words—communion of saints-- can sow seeds of deep spiritual growth! They tell us who we are in the power of God’s love—a holy people created in the image of God who is holy. Perhaps our striving is not so much about a scale of sanctity as it is about becoming who we already are—saintly people on a conversion journey into the mystery of God’s empowering love at work in our lives.
Yes, All Saints is our feast day too---all of us splendid nobodies—because the Spirit of God is pulling us to forgiveness and mercy, to peace and justice, to compassion and solidarity. And we are saying yes—no matter how incremental the steps.
God is forever forgiving and patient. We are His beloved.
“The Communion of Saints is more than Saint Francis and the rest of the canonized saints, and more than your dear old dead Aunt Haddie and all the faithful departed. Want to know who’s in that number? Start by looking in the mirror!” Sister Elizabeth Johnson C.S.J.
Communion of saints is a rich Christian symbol that speaks of profound relationship—crossing boundaries of culture and geography, even of death. It implies connection between the living and the dead who have found new life in God’s mercy. It also proclaims companionship among God’s people— “all who have been brushed with the fire of divine holiness and give witness to it in their lives.” (E. Johnson)
Some speak of mortal saints (that’s us) and immortal saints—all who have entered through death into the fullness of God. Of course, immortal saints include those officially canonized by the Church— whose faithful witness and surrender to God are honored in the Christian tradition.. But the liturgy of the Word on All Saints Day evokes a much more inclusive image. It speaks of a huge heavenly crowd ”which on one could count from every nation, race, people and tongue” (Rev. 7:9). It includes all those anonymous millions who were touched by the fire of the Spirit—ordinary people from everyday life who did small things with great love and faithfulness.
This “cloud of witnesses” (Hebrews 12:1) –canonized and un-canonized--are not so much advocates or mediators pleading our cause before a stern judge. Rather they are our heavenly friends encouraging us, rooting for us, and challenging us to complete the work they had begun…knowing that all is gift from God.
Despite our sinfulness, we are saints because we belong to the community of God’s people ---baptized into Christ and united with one another as the Body of Christ. At the banquet of Eucharist we eat of the one bread and drink of the one cup—as one people united in God. Beginning with Saint Paul, “saints or the “holy ones” has been a time honored way of referring to members of the Church. This does not, however, imply exclusion of others.
Understanding these three words—communion of saints-- can sow seeds of deep spiritual growth! They tell us who we are in the power of God’s love—a holy people created in the image of God who is holy. Perhaps our striving is not so much about a scale of sanctity as it is about becoming who we already are—saintly people on a conversion journey into the mystery of God’s empowering love at work in our lives.
Yes, All Saints is our feast day too---all of us splendid nobodies—because the Spirit of God is pulling us to forgiveness and mercy, to peace and justice, to compassion and solidarity. And we are saying yes—no matter how incremental the steps.
God is forever forgiving and patient. We are His beloved.
WHY CATHOLICS HAVE THE CRUCIFIX AND NOT SIMPLY A CROSS?
Why do Catholics have the crucifix instead of simply the cross like most other Christian denominations?
Christianity is the New Covenant sprung from the Old Covenant of the People of Israel who did not encourage religious art that depicted the divine being or other religious images. But already by the end of the first Century, most Christians were gentiles who brought with them highly illustrative religious imagery. The practice of carving beautiful images on the tombs of the dead was inherited from the Greeks and the Romans, so some of the first Christian imagery is found on these sarcophagi.
The religious traditions of the Greeks and Romans had no prohibitions against imaging the Divine, so the human imagination, inspired by the Spirit, brought forth many forms of religious art to express religious truths. Most important to note was that this was an age of limited literacy, so the most effective way to convey religious truths apart from preaching the word was through paintings, sculptures and architectural art. There were controversies because some thought that praying in front of icons of the Divine and saints was idolatry. But most of the first 1500 years of Christianity saw depictions of the divine in religious art as another form of theology.
A major shift in how religious was handed on or taught took place after the invention of the printing press. Suddenly Christians could learn to know their faith through books and bibles and thus didn’t need the “school of the cathedral window” to teach them about Christ. The sacralizing of the written word accompanied a demonization of religious art. The book, Stripping the Altars, is a powerful description of the destruction done to religious art in England during the reign of Elizabeth I.
Historically speaking, removing the “corpus” or body of Christ from the cross took place in the iconoclastic fury of the Reformation when protestants were bent on purging Christianity of all religious imagery, not just the body on the cross, but almost all forms of religious art. Out went the elaborate vessels, the ornately carved altars, and the stained glass windows. In fact, one of the most valuable antiques in England would be a crucifix from before the 1500s. They are so rare because almost all were destroyed in the purging of Catholic imagery.
If the cross represents the sacrifice of Christ, then an artist surely would be inspired by reading the Scriptures to depict Christ as he died, crucified, with wounds visible and death real. What would depart from the norm then would be a stipulation that one must not depict the body of Christ on the cross. Why is that so? Go to your neighboring baptism Church and you will see many pictures of Christ as the Good Shepherd or in the Agony of the Garden and even paintings of Calvary. The more appropriate question is why has the protestant tradition embraced painting as a fitting depiction of Christ, but generally do not use three dimensional imagery (that is, statues). It is my understanding that this tradition functions most importantly to distinguish them from Catholics.
Christianity is the New Covenant sprung from the Old Covenant of the People of Israel who did not encourage religious art that depicted the divine being or other religious images. But already by the end of the first Century, most Christians were gentiles who brought with them highly illustrative religious imagery. The practice of carving beautiful images on the tombs of the dead was inherited from the Greeks and the Romans, so some of the first Christian imagery is found on these sarcophagi.
The religious traditions of the Greeks and Romans had no prohibitions against imaging the Divine, so the human imagination, inspired by the Spirit, brought forth many forms of religious art to express religious truths. Most important to note was that this was an age of limited literacy, so the most effective way to convey religious truths apart from preaching the word was through paintings, sculptures and architectural art. There were controversies because some thought that praying in front of icons of the Divine and saints was idolatry. But most of the first 1500 years of Christianity saw depictions of the divine in religious art as another form of theology.
A major shift in how religious was handed on or taught took place after the invention of the printing press. Suddenly Christians could learn to know their faith through books and bibles and thus didn’t need the “school of the cathedral window” to teach them about Christ. The sacralizing of the written word accompanied a demonization of religious art. The book, Stripping the Altars, is a powerful description of the destruction done to religious art in England during the reign of Elizabeth I.
Historically speaking, removing the “corpus” or body of Christ from the cross took place in the iconoclastic fury of the Reformation when protestants were bent on purging Christianity of all religious imagery, not just the body on the cross, but almost all forms of religious art. Out went the elaborate vessels, the ornately carved altars, and the stained glass windows. In fact, one of the most valuable antiques in England would be a crucifix from before the 1500s. They are so rare because almost all were destroyed in the purging of Catholic imagery.
If the cross represents the sacrifice of Christ, then an artist surely would be inspired by reading the Scriptures to depict Christ as he died, crucified, with wounds visible and death real. What would depart from the norm then would be a stipulation that one must not depict the body of Christ on the cross. Why is that so? Go to your neighboring baptism Church and you will see many pictures of Christ as the Good Shepherd or in the Agony of the Garden and even paintings of Calvary. The more appropriate question is why has the protestant tradition embraced painting as a fitting depiction of Christ, but generally do not use three dimensional imagery (that is, statues). It is my understanding that this tradition functions most importantly to distinguish them from Catholics.
Tuesday, October 27, 2009
CATHOLICS AND OTHER DENOMINATIONS? ARE WE SPECIAL? WHO IS SAVED?
Are we, as Catholics, leading the way or are we special in the eyes of God?
The Second Vatican Council says: The One Church of Jesus Christ subsists in the Roman Catholic Church. (Lumen Gentium 8) If one asks this question in a spirit of competition, then we can say, in comparison with others, we are the body of Christ in the full measure, implying more than others. Perhaps there are more productive and spiritual motivations for being Catholic; however, it seems that it is human nature to be want to be right, implying that others have to be wrong. In fact, a lot of our politics and public discussion consists more of attacking others as enemies than truly leading by example and persuasive, positive explanation.
The first section of Lumen Gentium offers a vision of Church that isn’t based on competition, but instead is filled with rich images of how Christ is present in the Catholic Church. It is a positive, mature step toward self-identity. I believe if we look at Catholic history and tradition we find that the Church has always been a leader this world, perhaps not always for the good, but certainly filled with evidence that the Holy Spirit has been with us for the journey..
As to being special in the eyes of God, the psalms are filled with that type of imagery. The psalmists even seem boastful they enjoy the self-esteem bolstered by the esteem of God. Psalm 133 “I have stilled my soul, hushed it like a weaned child. Like a weaned child on its mother's lap, so is my soul within me.” But even self-doubt, the kind of doubt that brings questions of comparison and competition, can be a powerful, if not a lofty, motivator for growth. “If I’m not special, then what?” Follow that train of thought to its logical conclusion. It most likely will encourage you to find your religious self-esteem in other, more mature ways, especially in deeper prayer and study of the faith.
Do all Christians go to heaven? Catholic Church one true Church?
The Catechism of the Catholic Church refers to the Catholic Church as "the universal sacrament of salvation" (CCC 774–776), and states: "The Church in this world is the sacrament of salvation, the sign and the instrument of the communion of God and men" (CCC 780). There are two ways to take this teaching. One is so very prevalent in our multi-cultural society: it doesn’t matter which denomination one belongs to, each participates in some measure of salvation in Christ, so just take your pick. The other extreme requires that one be a baptized member of the Roman Catholic Church, and in a state of grace, if one is to go to heaven upon death.
Neither extreme is the Church’s teaching. Belonging to the Roman Catholic Church is normative for salvation, but there is possibility of salvation to those who may not know Christ without fault (as the Eucharistic prayer states “whose faith is known to you alone.” “The Church recognizes that in many ways she is linked with those who, being baptized, are honored with the name of Christian, though they do not profess the faith in its entirety or do not preserve unity of communion with the successor of Peter.” (LG 15) But also clear is the teaching that those who have openly rejected the sacramental life of the Catholic church, having already been baptized in the church, do or those who do not respond to grace offered in Christ in “thought, word, and deed” shall be severely judged. It is fitting to remind ourselves that the Church has never officially declared anyone to be in hell except the devil, while we recognize saints in heaven all the time. Also fitting is to remember that Christ will be the final judge, not us.
The Second Vatican Council says: The One Church of Jesus Christ subsists in the Roman Catholic Church. (Lumen Gentium 8) If one asks this question in a spirit of competition, then we can say, in comparison with others, we are the body of Christ in the full measure, implying more than others. Perhaps there are more productive and spiritual motivations for being Catholic; however, it seems that it is human nature to be want to be right, implying that others have to be wrong. In fact, a lot of our politics and public discussion consists more of attacking others as enemies than truly leading by example and persuasive, positive explanation.
The first section of Lumen Gentium offers a vision of Church that isn’t based on competition, but instead is filled with rich images of how Christ is present in the Catholic Church. It is a positive, mature step toward self-identity. I believe if we look at Catholic history and tradition we find that the Church has always been a leader this world, perhaps not always for the good, but certainly filled with evidence that the Holy Spirit has been with us for the journey..
As to being special in the eyes of God, the psalms are filled with that type of imagery. The psalmists even seem boastful they enjoy the self-esteem bolstered by the esteem of God. Psalm 133 “I have stilled my soul, hushed it like a weaned child. Like a weaned child on its mother's lap, so is my soul within me.” But even self-doubt, the kind of doubt that brings questions of comparison and competition, can be a powerful, if not a lofty, motivator for growth. “If I’m not special, then what?” Follow that train of thought to its logical conclusion. It most likely will encourage you to find your religious self-esteem in other, more mature ways, especially in deeper prayer and study of the faith.
Do all Christians go to heaven? Catholic Church one true Church?
The Catechism of the Catholic Church refers to the Catholic Church as "the universal sacrament of salvation" (CCC 774–776), and states: "The Church in this world is the sacrament of salvation, the sign and the instrument of the communion of God and men" (CCC 780). There are two ways to take this teaching. One is so very prevalent in our multi-cultural society: it doesn’t matter which denomination one belongs to, each participates in some measure of salvation in Christ, so just take your pick. The other extreme requires that one be a baptized member of the Roman Catholic Church, and in a state of grace, if one is to go to heaven upon death.
Neither extreme is the Church’s teaching. Belonging to the Roman Catholic Church is normative for salvation, but there is possibility of salvation to those who may not know Christ without fault (as the Eucharistic prayer states “whose faith is known to you alone.” “The Church recognizes that in many ways she is linked with those who, being baptized, are honored with the name of Christian, though they do not profess the faith in its entirety or do not preserve unity of communion with the successor of Peter.” (LG 15) But also clear is the teaching that those who have openly rejected the sacramental life of the Catholic church, having already been baptized in the church, do or those who do not respond to grace offered in Christ in “thought, word, and deed” shall be severely judged. It is fitting to remind ourselves that the Church has never officially declared anyone to be in hell except the devil, while we recognize saints in heaven all the time. Also fitting is to remember that Christ will be the final judge, not us.
BIBLICAL REVELATION IN MODERN TIMES? WHAT HAPPENED TO LIMBO?
Since God has inspired his holy words to be written during ancient times, why isn't the Bible being added to in modern times?
The full revelation of God took place in the incarnation of Jesus Christ. We don’t need any more revelation because God revealed everything of who God is in Jesus, the Son. We continue to know God by the persistence of the Holy Spirit, whom Jesus gave to his disciples so that he might be present. We don’t need any new revelation because Jesus left us the Spirit in the Church (the Pentecost Event) and is present in His Sacraments.
That used to be one of my favorite gripes about our religion. Why did the canon of scripture (the listing of approved books that developed by 300 AD) get closed? Part of it has to do with the specificity of revelation. There were three periods of salvation history: the Covenant with God’s chosen (Abraham and his descendants) The New Covenant (testamentum/testament means covenant in Latin) instituted by Christ, and the present time of the Church when we are charged with bringing the good news to the whole world. The fourth period of salvation history will come when Christ returns at the end of time. Thus biblical times were very special but are now over. Now we are living in the time of the Church where God reveals himself in the written scriptures and the lived tradition of the Church. Some modern theologians want to reopen the canon of scripture to include some of the other gospels, like the gospel of James or the gospel of Thomas. These aren’t in the canon of scripture.
A major change in the teachings as to what constitutes the inspired word came about with the protestant reformation. Much of the difference stemmed from wanting to distinguish themselves from Catholics and using the Bible as a measure stick. The reformers decided to translate scripture on their own and used the Hebrew Old Testament. The version they used didn’t include all the books that were collected in the Greek version of the Old Testament (the Septuagint) which gave us the traditional canon. The Septuagint was the version of the Old Testament that the gospel writers referred to. Thus Sirach and Tobit and others weren’t included in the Protestant bibles.
Mohamed taught that the Koran was dictated to him by an angel. The Book of Mormon is called “Another Testament of Jesus Christ”, also given to Joseph Smith by an angel. There are many texts that claim to be the revealed word of God. As Catholics, we hold the truth to found in the Hebrew bible and the Christian writings of the New Testament as different from any other writing before or since their composition.
What is the definition of limbo and does it still exist?
The traditions of the Church came into being always to express a theological reality, but also to answer the human need for God. Sometimes they do more for revealing God (the Trinity) and other times they are better at expressing human longing. Limbo is one of those terms that tries very hard to show us God, but fails to get it quite right, even as it answers a human need.
God is just. He condemns to hell those who have sinned and are unrepentant and forgives those who turn to him in truth. God is merciful, even while we were sinners, Christ died for our sins on the cross. Baptism is the manner in which the Christian is buried into the death and resurrection of Christ and gains eternal life. What happens then when a baby dies who has not been baptized? We know God is merciful, so that baby being innocent of personal sin surely won’t be condemned to hell. But God is just and can’t allow anyone into heaven who hasn’t been saved by Christ. There is a long tradition within the Church of reflecting upon these realities. We want to preserve the justice and mercy of God, and we want to preserve the sanctity of baptism. Perhaps there is some in between place that unbaptized innocents go where they aren’t in hell in eternal punishment, but don’t quite enjoy the vision of God. That place is what has been termed limbo.
Benedict XVI reflected upon this very issue, which can be so troubling to our conscience and understanding of God. He made it clear that there is no place for a category of the afterlife resembling a limbo in Catholic theology and has never been officially taught. He simply stated that what happens to these babies has not specifically been revealed to us. But he also says that our hope in Jesus Christ doesn’t disappoint us, so we can trust in God’s mercy that He will justly and tenderly take care of these innocent souls.
Monday, October 26, 2009
TRINITY: HELPFUL HINTS FOR SESSION FOUR
Ah, THIS WEEK we enter the mystery at the very core of our Christian tradition-- TRINITY--three distinct persons in one God. The trinity is the whole of Christian doctrine! We believe in everything else in terms of Trinity; both the Nicene and Apostles Creed are statements of belief in Trinity.
Mystery, remember, is not something unknowable-- so much as that which is infinitely knowable and therefore never fully understood. But it behooves us to seek deeper understanding even as we enter the mystery and let the mystery hold us...
1) Consider using the podcast on Trinity at www.diojeffcity.org as a prayer or meditation
2) As an opening question simply ask: When you hear the word Trinity, what ideas or images come to mind?
3) After reading half of reflection 1, pause and ask the group what especially did they find striking, helpful or confusing in the reading?
4) The catechism quote on p. 28 is thought provoking...no gender in God. Page 30 quote from Us catechism is a good statement of the doctrine of TrinitY... AND THEN ....
5) Consider these insights on Trinity as a communion of love... WOW! We believe in Trinity, a God that is not solitary, but a relationship of love. God is Father, the lover; Jesus is Son, the beloved; Holy Spirit is the love between.
Imagine the most loving relationship you have experienced. The love within the Trinity is beyond that. The Father loves the Son in total self-giving. And the Son loves the Father in return in total self-giving. The Spirit is the love between the two.
The love of God in Trinity is not separate from us or far away. The love within the Trinity flows out into the world and into our lives through the Spirit. We are drawn into this intimate relationship. The God of love draws us into God's very life, a dance of love. This is the essence of the Christian revelation of God. Who can imagine it!
Therefore, we pray not outside of God as petitioners, but inside of God as sharers in a communion of divine love. Prayer is not a leaving of oneself to go to God. Rather it is finding the gift of God's presence within us--filling and stilling our very being. Prayer is a true meeting of ourselves in God and God in us.
6) Closing question: How does it feel to be love by God, intimate withGod in this way?
In gratitude and hope....
Mystery, remember, is not something unknowable-- so much as that which is infinitely knowable and therefore never fully understood. But it behooves us to seek deeper understanding even as we enter the mystery and let the mystery hold us...
1) Consider using the podcast on Trinity at www.diojeffcity.org as a prayer or meditation
2) As an opening question simply ask: When you hear the word Trinity, what ideas or images come to mind?
3) After reading half of reflection 1, pause and ask the group what especially did they find striking, helpful or confusing in the reading?
4) The catechism quote on p. 28 is thought provoking...no gender in God. Page 30 quote from Us catechism is a good statement of the doctrine of TrinitY... AND THEN ....
5) Consider these insights on Trinity as a communion of love... WOW! We believe in Trinity, a God that is not solitary, but a relationship of love. God is Father, the lover; Jesus is Son, the beloved; Holy Spirit is the love between.
Imagine the most loving relationship you have experienced. The love within the Trinity is beyond that. The Father loves the Son in total self-giving. And the Son loves the Father in return in total self-giving. The Spirit is the love between the two.
The love of God in Trinity is not separate from us or far away. The love within the Trinity flows out into the world and into our lives through the Spirit. We are drawn into this intimate relationship. The God of love draws us into God's very life, a dance of love. This is the essence of the Christian revelation of God. Who can imagine it!
Therefore, we pray not outside of God as petitioners, but inside of God as sharers in a communion of divine love. Prayer is not a leaving of oneself to go to God. Rather it is finding the gift of God's presence within us--filling and stilling our very being. Prayer is a true meeting of ourselves in God and God in us.
6) Closing question: How does it feel to be love by God, intimate withGod in this way?
In gratitude and hope....
ABOUT THE BIBLE: Best translation for WC? Adam and Eve historical?
Which edition of the Bible is best for our Why Catholic Group?
A Catholic edition would be most helpful to preserve the consistency of language and vocabulary used in Catholic theology. You can recognize Catholic editions by their imprimatur (Latin for let it be published) since a Catholic bishop authorized the publication. The nihil obstat (Latin for let nothing stand in the way) means that the text is free from errors concerning faith and morals. Remember that it is the bishop is a primary sign of our unity as Catholics throughout the world. Thus a text that has the backing of the US Bishops’ conference is always a sure bet.
The most common texts offered for Catholics in the US are the New American Bible (commissioned and authorized text by the US Bishops), the Jerusalem Bible (a French undertaking that also has an English translation.), and the Catholic edition of the New Revised Standard Version. It is important to note that the 1990s saw a new lectionary in the US using texts that were specifically translated for liturgical use based on the NAB. . If one is approaching the reading of scripture from a study point of view, as often we will do in the Why Catholic program, all translations can be helpful at getting at a deeper sense of the scripture. I request that R.C.I.A. candidates who are familiar with scripture bring as many bible translations as possible. One can learn a great deal from analyzing the differences.
Every translation makes some compromise and one has to study the context and history of the passage to truly appreciate what is written. If you are approaching the scripture to understand deeper theological truths, it takes much work and often different translations. I recommend this website www.blueletterbible.org to help you understand the different translations.
Does the church believe there was no real Adam and Eve, that the creation story in Genesis is not literal?
The technical terms are monogenesis and polygenesis. Monogenesis means that humanity sprang from a first set of parents, according to the Bible Adam and Eve. Polygenesis means that there were lots of first human beings that populated the earth. The church has some good teaching on the theory of evolution that has developed through time. But in terms of our origins, The Church teaches monogenesis--- when God created the human race, there was one woman and man who were the first humans and everyone descended from them. If we don’t believe that, then the whole story of original sin gets thrown into question and if there is no original sin, then why do we need Christ to redeem us? That being said, the Church finds no contradiction to divine truth in the scientific theory of evolution in most of its forms. We just don’t teach that evolution is totally random, but is guided by God. After all, science can’t tell us why there is a universe, it can only point and say, “there it is!” The “why” is the domain of religious truth.
The two biblical stories of creation ( creation in seven days and adam and eve) are theological truth more than scientific or historical truth. There are parts of the creation story that we believe are literally true, but not in the scientific sense of truth. They tell us deep theological truths of the goodness of human creatures and all creation; they tell us of the power of God's word; they tell us of human responsibilities for all creation; they tell us of the suffering as a consequence of sin; they tell us of God's intimacy with God's people. These are rich and deep truths--Catholic Biblical scholarship calls them literal--what the author intended to teach....as well as theological and moral.
The Church understands that the universe is very ancient (billions of years old, just as scientists say). We don’t believe that dinosaurs walked around with Adam and Eve. This can get quite controversial, and deserves more study. It would be good to reflect and discuss the difference between literal truth, literary truth, moral truth, theological truth, scientific truth, mathematical truth.
A Catholic edition would be most helpful to preserve the consistency of language and vocabulary used in Catholic theology. You can recognize Catholic editions by their imprimatur (Latin for let it be published) since a Catholic bishop authorized the publication. The nihil obstat (Latin for let nothing stand in the way) means that the text is free from errors concerning faith and morals. Remember that it is the bishop is a primary sign of our unity as Catholics throughout the world. Thus a text that has the backing of the US Bishops’ conference is always a sure bet.
The most common texts offered for Catholics in the US are the New American Bible (commissioned and authorized text by the US Bishops), the Jerusalem Bible (a French undertaking that also has an English translation.), and the Catholic edition of the New Revised Standard Version. It is important to note that the 1990s saw a new lectionary in the US using texts that were specifically translated for liturgical use based on the NAB. . If one is approaching the reading of scripture from a study point of view, as often we will do in the Why Catholic program, all translations can be helpful at getting at a deeper sense of the scripture. I request that R.C.I.A. candidates who are familiar with scripture bring as many bible translations as possible. One can learn a great deal from analyzing the differences.
Every translation makes some compromise and one has to study the context and history of the passage to truly appreciate what is written. If you are approaching the scripture to understand deeper theological truths, it takes much work and often different translations. I recommend this website www.blueletterbible.org to help you understand the different translations.
Does the church believe there was no real Adam and Eve, that the creation story in Genesis is not literal?
The technical terms are monogenesis and polygenesis. Monogenesis means that humanity sprang from a first set of parents, according to the Bible Adam and Eve. Polygenesis means that there were lots of first human beings that populated the earth. The church has some good teaching on the theory of evolution that has developed through time. But in terms of our origins, The Church teaches monogenesis--- when God created the human race, there was one woman and man who were the first humans and everyone descended from them. If we don’t believe that, then the whole story of original sin gets thrown into question and if there is no original sin, then why do we need Christ to redeem us? That being said, the Church finds no contradiction to divine truth in the scientific theory of evolution in most of its forms. We just don’t teach that evolution is totally random, but is guided by God. After all, science can’t tell us why there is a universe, it can only point and say, “there it is!” The “why” is the domain of religious truth.
The two biblical stories of creation ( creation in seven days and adam and eve) are theological truth more than scientific or historical truth. There are parts of the creation story that we believe are literally true, but not in the scientific sense of truth. They tell us deep theological truths of the goodness of human creatures and all creation; they tell us of the power of God's word; they tell us of human responsibilities for all creation; they tell us of the suffering as a consequence of sin; they tell us of God's intimacy with God's people. These are rich and deep truths--Catholic Biblical scholarship calls them literal--what the author intended to teach....as well as theological and moral.
The Church understands that the universe is very ancient (billions of years old, just as scientists say). We don’t believe that dinosaurs walked around with Adam and Eve. This can get quite controversial, and deserves more study. It would be good to reflect and discuss the difference between literal truth, literary truth, moral truth, theological truth, scientific truth, mathematical truth.
Wednesday, October 21, 2009
What if they won't talk?
Probably one of the fears that we all have as leaders is silence in the group. You pose a question or the question that appears in the Why Catholic book falls flat. It can feel like you are a failure as a group leader. The truth is that even experienced group leaders are very sensitive about this. What can we do to make sure the sharing in the group is lively and meaningful?
It is best to begin with the attitude that this is OUR group and everyone in it has a responsibility to move the process along. It doesn't all depend on you. Here are a few other things for you to consider...
First of all maybe you have a quiet group. Some groups are more thoughtful and less expressive. Don't force it. If a question falls flat, move on if you need to.
Some questions may not be helpful. It always helps to check the questions in advance and ask yourself, "How would I answer that question?" If you have a hard time coming up with something, think of ways to rephrase the question. Some people have already discovered that the U.S. Catholic Catechism for Adults has some very good questions for sharing. Use that as a resource.
Don't panic if there is no immediate response to the question that is posed. Just wait, allow for silence. Often people need some time to ponder.
If it is a question that requires some thought, it may be that asking the group to take some time to write their responses would help. Also some group leaders have people pair off and share first and then share with the larger group.
It always helps to have some standard questions in reserve. Here is a list of questions that you can use when the group doesn't seem to understand or respond to the question given:
What word or phrase struck you?
What did you like about what we read?
What didn't you like?
What does the passage say about God or faith?
What does the passage say to you?
How does the passage challenge us?
You might even try a rating scale approach. Ask people to indicate their response to the passage between 1 and 5 (one being very bland and five being very powerful). When they indicate their rating it can open the door to further questions such as "Tell us more about why you gave it a 3."
I hope this helps. The beauty of small groups is that the Holy Spirit takes over and miracles happen. So pray for the guidance of the Holy Spirit and trust in his presence.
It is best to begin with the attitude that this is OUR group and everyone in it has a responsibility to move the process along. It doesn't all depend on you. Here are a few other things for you to consider...
First of all maybe you have a quiet group. Some groups are more thoughtful and less expressive. Don't force it. If a question falls flat, move on if you need to.
Some questions may not be helpful. It always helps to check the questions in advance and ask yourself, "How would I answer that question?" If you have a hard time coming up with something, think of ways to rephrase the question. Some people have already discovered that the U.S. Catholic Catechism for Adults has some very good questions for sharing. Use that as a resource.
Don't panic if there is no immediate response to the question that is posed. Just wait, allow for silence. Often people need some time to ponder.
If it is a question that requires some thought, it may be that asking the group to take some time to write their responses would help. Also some group leaders have people pair off and share first and then share with the larger group.
It always helps to have some standard questions in reserve. Here is a list of questions that you can use when the group doesn't seem to understand or respond to the question given:
What word or phrase struck you?
What did you like about what we read?
What didn't you like?
What does the passage say about God or faith?
What does the passage say to you?
How does the passage challenge us?
You might even try a rating scale approach. Ask people to indicate their response to the passage between 1 and 5 (one being very bland and five being very powerful). When they indicate their rating it can open the door to further questions such as "Tell us more about why you gave it a 3."
I hope this helps. The beauty of small groups is that the Holy Spirit takes over and miracles happen. So pray for the guidance of the Holy Spirit and trust in his presence.
Tuesday, October 20, 2009
Tell us about your group--experiences, insights, questions, difficulties
Come one, come all! We hope you will join the conversation for the mid-point Why Catholic article in the Catholic Missourian the week of October 30. Simply add a comment to this post telling us about your experience, insights, questions and whatever else is noteworthy in your faith-sharing group. We would all like to hear from you and use your quotes in the newspaper. Over four thousand people in the diocese talking about their faith... seeking to understand more thoroughly and live more deeply what we believe!--This is certianly worth writing about! The Holy Spirit is on the move! Waiting to hear.. Jim and Carolyn
Hints for session 3: Faith: I Believe, We believe
After the reading aoud---each person one paragraph-- I recommend not jumping immediately to the question... first ask a) what especially strikes or moves you about the reading b) after the Hebrew's reading which repeats the expression "by faith" you might consider asking them "by faith" what is their story? c) Spotlight on the US Catechism (p 20)--invite them to read it quietly and then tell one thing that deepened their understanding, d) the song Walk by Faith is a great lead in...you might consider replaying a verse at the close...e) Don't forget the dessert--the effort to live the good news...tending the garden of our lives...opening ourselves to God's love...Faith is above all a relationship with a living God in communion with others--God reaches out in love and awaits our response in patience and forgiveness f) if there are questions about faith and suffering--a very good on-line source is http://www.ronrolheiser.com/ ...go into his archives and type in suffering. He is an Oblate Priest and always has powerful insights! Blessings in the love of our God.
Monday, October 19, 2009
Don't Skip Dessert
Most Why Catholic groups are well underway by now. You are probably into the second or third session at least. You may have discovered that there is a lot of material to cover in each session. The 90 minute time period can go by very quickly. Some may find it necessary to skip some parts of the session in order to finish on time. In the small group leader training Sister Eileen stressed that if you need to skip a part of the process, Reflection 2 should be your first choice. She emphasized strongly that you should not skip "dessert"...the Living the Good News activity that is at the end of each session. Dessert is often the best part of the meal and it comes at the end. So it is with the Living the Good News activity.
Why not skip dessert? One of the major goals of the Why Catholic process is to move people to act on what they learn in the sessions. It is one of the reasons we come together in small groups...to encourage and support one another to live the faith. Really we could all read the Catechism on our own and probably get a lot out of it, but we can't encourage and support one another to live our faith on our own. Listening to other people talk about how they try to live the gospel has inspired me to a deeper commitment many times. So make sure...don't skip dessert.
Why not skip dessert? One of the major goals of the Why Catholic process is to move people to act on what they learn in the sessions. It is one of the reasons we come together in small groups...to encourage and support one another to live the faith. Really we could all read the Catechism on our own and probably get a lot out of it, but we can't encourage and support one another to live our faith on our own. Listening to other people talk about how they try to live the gospel has inspired me to a deeper commitment many times. So make sure...don't skip dessert.
Friday, October 16, 2009
Weekly Podcasts for Why Catholic Sessions
We have been trying to get the message out that we are recording an audio reflection for each of the sessions of Why Catholic. The reflections are recorded locally, featuring pastors, parish and diocesan leaders offering just a bit more about each session theme. These reflections are called podcasts because they are available online at the dicoesan website. If you go to http://www.diojeffcity.org/ you will see right away the picture of the person who is offering the current reflection. Click on it and you can access the reflection and listen to it. You can listen to the other reflections that have preceeded it as well. All of the podcasts will be available online throughout the fall season.
Some people have said that they use the podcasts in the sessions along with the material in the discussion guide. One person asked if they can make a recording of the reflection that is availalbe online. There are a couple of easy ways to do that...
1. You can right click on the podcast at the website and a menu will come up that will include "save as target." Click on that and save it to your computer under my music. From there you can download it to an MP3 player or IPod. Once you have done that just play the reflection for the group on an IPod player or MP3 player.
2. Another way to go is to follow the directions above for downloading the podcast using a laptop computer. Then just bring the laptop to the group session and play it for the group on the laptop.
There may be other ways to do this as well for those of you who ae computer savvy, but these are the easiest. If you're not sure about how to do this after reading the above...find an eighth grader and they'll walk you through it in about five minutes.
Some people have said that they use the podcasts in the sessions along with the material in the discussion guide. One person asked if they can make a recording of the reflection that is availalbe online. There are a couple of easy ways to do that...
1. You can right click on the podcast at the website and a menu will come up that will include "save as target." Click on that and save it to your computer under my music. From there you can download it to an MP3 player or IPod. Once you have done that just play the reflection for the group on an IPod player or MP3 player.
2. Another way to go is to follow the directions above for downloading the podcast using a laptop computer. Then just bring the laptop to the group session and play it for the group on the laptop.
There may be other ways to do this as well for those of you who ae computer savvy, but these are the easiest. If you're not sure about how to do this after reading the above...find an eighth grader and they'll walk you through it in about five minutes.
Thursday, October 15, 2009
The U.S. Catholic Catechism for Adults...some background
Most of us are familiar with The Catechism of the Catholic Church (CCC). It was published in English with a tan cover in 1994. It is a comprehensive presentation of the teachings of the Church. The tan colored version is the one that many people purchased and still have in their homes. But there is also a green colored Catechism of the Catholic Church. What is the difference?
The CCC was originally written in French and translated into English. That is the tan colored version. The French version was eventually translated into Latin by the Vatican. The Latin version is the official version of the Catechism. There are a few changes in the Latin version and a glossary was added. This version was then translated into English and published with the green cover in 1997. Both are pretty much the same. Either may be used for study and reference.
In the process of reading and studying the CCC, many people have found it to be difficult to understand. It is written in official language using theological terminology. With this in mind, the Vatican requested that the U.S. bishops produce a catechism that would be easily readable by lay people in the United States. After several years of work and after getting the approval of the Vatican, The United States Catholic Catechism for Adults was published in 2006. It has been very helpful for adults who don't have a background in theology. The Religious Education Office of the Diocese has purchased copies in bulk and has made them available to parishes for $20.00.
Already many people in the Why Catholic groups have found the discussion questions and clear explanations in the U.S. Catechism to be very helpful. Let us know if you would like to purchase a copy.
The CCC was originally written in French and translated into English. That is the tan colored version. The French version was eventually translated into Latin by the Vatican. The Latin version is the official version of the Catechism. There are a few changes in the Latin version and a glossary was added. This version was then translated into English and published with the green cover in 1997. Both are pretty much the same. Either may be used for study and reference.
In the process of reading and studying the CCC, many people have found it to be difficult to understand. It is written in official language using theological terminology. With this in mind, the Vatican requested that the U.S. bishops produce a catechism that would be easily readable by lay people in the United States. After several years of work and after getting the approval of the Vatican, The United States Catholic Catechism for Adults was published in 2006. It has been very helpful for adults who don't have a background in theology. The Religious Education Office of the Diocese has purchased copies in bulk and has made them available to parishes for $20.00.
Already many people in the Why Catholic groups have found the discussion questions and clear explanations in the U.S. Catechism to be very helpful. Let us know if you would like to purchase a copy.
Teachings of CAtholic Church as rooted in Scripture
Wow! there are many questions around Scripture--how to interpret it and the freedom to interpret as intiviudals. As a preface to these comments, please be assured that the Spirit speaks to us in prayer about the meanings of God's words. Interpretation is a different matter. The Catholic catechism specifies that any indivicdual interpretation must be measured for its consistency with the collective wisdom of Tradition and the Magisterium teaching authority. In the Catholic Tradition of interpreting the Bible we are always urged to consider the -CONTEXT OF THE PASSAGE--historical, cultural and literary. It is recommended that Bible study be done in community and with access to scholarly resources. AS an example, many Catholics have mis-interpreted the book of revelation--it is not primarily about fear and the end of the world--but about hope and faith-filled living in a time of persecution because God is ultimately greater than all forces of evil. A second question: How do we know what "required" catholic beliefs flow out of these authoritative Biblical interpretationsof the Magisterium. This is a focus of this initial year of Why Catholic Trinity, Incarnation, Paschal Mystery --but there is so much more! I recommend you go the to the website: http://www.scripturecatholic.com/ for basic catholic beliefs and how they are interpreted from Scripture passages-- hundreds of references! Hope this helps. REO office, committed carolyn
Friday, October 9, 2009
small group exchange website- check it out!
http://collateral.bluefishtv.com/SGXEmails/2009/SGX_May13_09_Zempel/2SGX_May_13_09.html This is a very good website called SMALL GROUP EXCHANGE...good ideas, resources and even short online videos. I recommend you check it out and give your feedback...as well as ideas you find helpful on this blog. In gratitude and hope, Carolyn and Jim at the Religious Education Office What lies behind us and what lies before us are tiny matters compared to what lies within us.
Tuesday, October 6, 2009
Why a Blog?
We want to offer Why Catholic? small group leaders a chance to pick up some new ideas and to share their own successes with others. If you have a questions about a session or want to tell other leaders about something that worked -- or something that didn't -- please post a comment. If you have a reaction to a post that you hope might continue the dialogue and be of benefit to others or youself, please share it with the rest of us. The more people who participate in the discuss, the more effective this blog will be. Let us hear from you.
Subscribe to:
Posts (Atom)