EVALUATION FOR WHY CATHOLIC GROUPS….Winter 2010
Please Return to Carolyn Saucier at Diocesan Pastoral Center, PO Box 104900, J.C. M0, 65110 or e-mail at reoassociate@diojeffcity.org THANKYOU…
1. How would you describe your EXPERIENCE OF being a part of Why Catholic small faith sharing groups so far?
2. Has the Why Catholic program met your expectations? Explain why or why not.
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. Did the readings help you understand what we believe as Catholics? Were questions clear and thought-provoking? Were "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?
Saturday, March 13, 2010
Heaven, Hell, Purgatory
POPE JOHN PAUL II ON THE AFTERLIFE
HEAVEN
Divine revelation teaches us that heaven is neither an abstraction nor a physical place in the clouds, but a living and personal relationship of union with the Holy Trinity. Heaven is our definitive meeting with the Father which takes place in the risen Christ through the power of the Holy Spirit. Although the perfection of heaven will only be experienced after this life, the peace and happiness that it will bring can be anticipated in the sacraments – especially the Eucharist – and in the gift of ourselves in loving service of others. If we are able to enjoy properly the good things that the Lord showers upon us every day of our earthly lives, then we have begun to experience the joy which will be completely ours in the next life. In this world everything is subject to limits, but thoughts of our final and ultimate reality help us to live better the passing reality of each present moment.
HELL
Hell is not a punishment imposed by God, but the conditions resulting from attitudes and actions which people adopt in life. It is the ultimate consequence of sin itself. Scripture uses many images to describe the pain, frustration and emptiness of life without God. More than a physical place, hell is the state of those who freely and definitely separate themselves from God, the source of all life and joy. So eternal damnation is not God’s work but is actually our own doing. Christian faith teaches us that there are creatures who have already given a definitive “no” to God; these are the spirits which rebelled against God and whom we call demons. They serve as a warning for human beings: eternal damnation remains a real possibility for us, too. The reality of hell should not, however, be a cause of anxiety or despair for believers. Rather, it is a necessary and healthy reminder that human freedom has to be conformed to the example of Jesus, who always said “yes” to God, who conquered Satan, and who gave us his Spirit so that we could call God “Father”.
PURGATORY
Sacred Scripture teaches us that we must be purified if we are to enter into perfect and complete union with God. Jesus Christ who became the perfect expiation for our sins and took upon himself the punishment that was our due, brings us God’s mercy and love. But before we enter into God’s kingdom, every trace of sin within us must be corrected. This is exactly what takes place in purgatory. Those who live in this state of purification after death are not separated from God but are immersed in the love of Christ. Neither are they separated from the saints in heaven – who already enjoy the fullness of eternal life – nor from us on earth – who continue our pilgrim journey to the Father’s house. We all remain united in the mystical body of Christ, and we can therefore offer up prayers and good works on behalf of our brothers and sisters in purgatory.
THE JOURNEY
The Christian life can be considered as a great pilgrimage to the house of the Father, “whose unconditional love for every human creature ... we discover anew each day”. (“Tertio Millennio Adveniente,” 49). Our present life is already marked by the salvation which Christ has won for us through his death and resurrection. We are journeying toward the full actualization of this salvation, which will take place at the final coming of the Lord.
As we make this journey, we are called to share in the paschal mystery of the Lord and to live up to the demands of Christ’s offer of redemption. An important part of this is our continual purification and struggle against sin, in the knowledge power of sin and death. In involving ourselves in the realities of this passing world, we must fix our gaze on our final goal, bringing the light of God to bear on all that we do.
HEAVEN
Divine revelation teaches us that heaven is neither an abstraction nor a physical place in the clouds, but a living and personal relationship of union with the Holy Trinity. Heaven is our definitive meeting with the Father which takes place in the risen Christ through the power of the Holy Spirit. Although the perfection of heaven will only be experienced after this life, the peace and happiness that it will bring can be anticipated in the sacraments – especially the Eucharist – and in the gift of ourselves in loving service of others. If we are able to enjoy properly the good things that the Lord showers upon us every day of our earthly lives, then we have begun to experience the joy which will be completely ours in the next life. In this world everything is subject to limits, but thoughts of our final and ultimate reality help us to live better the passing reality of each present moment.
HELL
Hell is not a punishment imposed by God, but the conditions resulting from attitudes and actions which people adopt in life. It is the ultimate consequence of sin itself. Scripture uses many images to describe the pain, frustration and emptiness of life without God. More than a physical place, hell is the state of those who freely and definitely separate themselves from God, the source of all life and joy. So eternal damnation is not God’s work but is actually our own doing. Christian faith teaches us that there are creatures who have already given a definitive “no” to God; these are the spirits which rebelled against God and whom we call demons. They serve as a warning for human beings: eternal damnation remains a real possibility for us, too. The reality of hell should not, however, be a cause of anxiety or despair for believers. Rather, it is a necessary and healthy reminder that human freedom has to be conformed to the example of Jesus, who always said “yes” to God, who conquered Satan, and who gave us his Spirit so that we could call God “Father”.
PURGATORY
Sacred Scripture teaches us that we must be purified if we are to enter into perfect and complete union with God. Jesus Christ who became the perfect expiation for our sins and took upon himself the punishment that was our due, brings us God’s mercy and love. But before we enter into God’s kingdom, every trace of sin within us must be corrected. This is exactly what takes place in purgatory. Those who live in this state of purification after death are not separated from God but are immersed in the love of Christ. Neither are they separated from the saints in heaven – who already enjoy the fullness of eternal life – nor from us on earth – who continue our pilgrim journey to the Father’s house. We all remain united in the mystical body of Christ, and we can therefore offer up prayers and good works on behalf of our brothers and sisters in purgatory.
THE JOURNEY
The Christian life can be considered as a great pilgrimage to the house of the Father, “whose unconditional love for every human creature ... we discover anew each day”. (“Tertio Millennio Adveniente,” 49). Our present life is already marked by the salvation which Christ has won for us through his death and resurrection. We are journeying toward the full actualization of this salvation, which will take place at the final coming of the Lord.
As we make this journey, we are called to share in the paschal mystery of the Lord and to live up to the demands of Christ’s offer of redemption. An important part of this is our continual purification and struggle against sin, in the knowledge power of sin and death. In involving ourselves in the realities of this passing world, we must fix our gaze on our final goal, bringing the light of God to bear on all that we do.
Who were Joseph’s parents? Was he married before his betrothal to Mary?What does the perpetual virginity of Mary mean?
Who was Joseph's father? Was he married before his bethrothal to Mary?
Matthew says that Jacob was the father of Joseph. Luke says that Eli was the father of Joseph. Reconciling these two texts is a challenge indeed. Suffice it to say that there is scant evidence about the birth family of Joseph; however, the Gospels relate that he was of the lineage of King David. This aspect of the genealogy of Joseph is most theologically important because it supports the gospel writers’ intention to show that Jesus was the true heir of David, the greatest king of Israel. Hence the birth of Christ took place in the town of David, Bethlehem.
Many of the apocryphal gospels speculate on the origins of Joseph. The strange details that come up from these accounts demonstrate that while we are eager to know more about Christ, attempts at rewriting history can do great damage to cherished dogmas and tradition. I often marvel at the mystery of Christ. We know so little about him, yet what we know is enough for this life and the life to come.
Once again, the apocryphal gospels narrate that Joseph was married before he became espoused to Mary, and that he had children from this marriage. There is no definitive dogma on this aspect of the life of Joseph, and many saints allow for that possibility. What is clear from Scripture and Tradition is that Joseph was a just and pious man who was able to devote himself totally to the care of the Holy Family. Our artistic patrimony portrays Joseph as an elderly man at the time of the birth of Christ. That would imply that if there were a wife and children from a previous marriage, the situation was such that Joseph was free from any family obligations that would impede his total dedication to Mary and Jesus.
What does the perpetual virginity of Mary mean?
That Mary conceived Jesus miraculously by the power of the Holy Spirit is well attested in Scripture. This is an article of our faith that has been held and taught consistently.
Throughout history, there has been discussion as to Mary remaining a virgin during the birth of Jesus and afterward. The apocryphal Gospel of James has a fascinating claim by the midwife at the birth of Jesus that Mary remained physically a virgin after the birth of Christ.
The church has taught that Mary and Joseph refrained from marital relations after the birth of Jesus, and that Mary remained a virgin perpetually. Mary was so devoted to the will of God that she lived the chaste life of a perpetual virgin in honor of her unique status as the Mother of God. This is defined by as dogma by the Catholic Church.
Mary and Joseph thus did not have any children together. That Joseph had children from a previous marriage is a possibility, but in general the saints have taught that Joseph too remained a virgin, to be totally devoted to the Holy Family. The Catholic church teaches that the word “brothers” as used in Matthew 12:46 and parallel texts could mean step-brother or cousin, but does not refer to a blood brother of Jesus.
The scriptures give ample evidence to say that Mary was the mother of Jesus, but it doesn’t refer to any other of her sons. Also, the text in John where Jesus entrusts his Mother to the beloved disciple stands as testimony that there were no other children who would have the obligation to take care of Mary after Christ’s death.
Matthew says that Jacob was the father of Joseph. Luke says that Eli was the father of Joseph. Reconciling these two texts is a challenge indeed. Suffice it to say that there is scant evidence about the birth family of Joseph; however, the Gospels relate that he was of the lineage of King David. This aspect of the genealogy of Joseph is most theologically important because it supports the gospel writers’ intention to show that Jesus was the true heir of David, the greatest king of Israel. Hence the birth of Christ took place in the town of David, Bethlehem.
Many of the apocryphal gospels speculate on the origins of Joseph. The strange details that come up from these accounts demonstrate that while we are eager to know more about Christ, attempts at rewriting history can do great damage to cherished dogmas and tradition. I often marvel at the mystery of Christ. We know so little about him, yet what we know is enough for this life and the life to come.
Once again, the apocryphal gospels narrate that Joseph was married before he became espoused to Mary, and that he had children from this marriage. There is no definitive dogma on this aspect of the life of Joseph, and many saints allow for that possibility. What is clear from Scripture and Tradition is that Joseph was a just and pious man who was able to devote himself totally to the care of the Holy Family. Our artistic patrimony portrays Joseph as an elderly man at the time of the birth of Christ. That would imply that if there were a wife and children from a previous marriage, the situation was such that Joseph was free from any family obligations that would impede his total dedication to Mary and Jesus.
What does the perpetual virginity of Mary mean?
That Mary conceived Jesus miraculously by the power of the Holy Spirit is well attested in Scripture. This is an article of our faith that has been held and taught consistently.
Throughout history, there has been discussion as to Mary remaining a virgin during the birth of Jesus and afterward. The apocryphal Gospel of James has a fascinating claim by the midwife at the birth of Jesus that Mary remained physically a virgin after the birth of Christ.
The church has taught that Mary and Joseph refrained from marital relations after the birth of Jesus, and that Mary remained a virgin perpetually. Mary was so devoted to the will of God that she lived the chaste life of a perpetual virgin in honor of her unique status as the Mother of God. This is defined by as dogma by the Catholic Church.
Mary and Joseph thus did not have any children together. That Joseph had children from a previous marriage is a possibility, but in general the saints have taught that Joseph too remained a virgin, to be totally devoted to the Holy Family. The Catholic church teaches that the word “brothers” as used in Matthew 12:46 and parallel texts could mean step-brother or cousin, but does not refer to a blood brother of Jesus.
The scriptures give ample evidence to say that Mary was the mother of Jesus, but it doesn’t refer to any other of her sons. Also, the text in John where Jesus entrusts his Mother to the beloved disciple stands as testimony that there were no other children who would have the obligation to take care of Mary after Christ’s death.
Catholic teaching about going to heaven without being baptized?
If a child is born and dies before being baptised can she/he go to heaven?
Traditional theology and past church practices have answered the question in different ways. Visit any Catholic cemetery of sufficient history and there will be a section of the cemetery devoted to baptized infants. And often there will be a special section devoted to infants who died before they were able to be baptized. Regulations said that only those who were baptized could be buried in a Catholic cemetery. But that there was a baptism of desire if not by water by the parents who surely would have had their child baptized if there had been a chance allowed for the child to be buried in holy ground with the hope of resurrection.
Theological teaching put forth a notion of limbo, a place at the threshold of heaven where the un-baptized just did not experience the punishment of hell, yet were somehow deprived of the full experience of heaven. There has been no definitive statement by the Church promulgating limbo.
Baptism is normative for salvation: that means we believe the normal way to receive sanctifying grace and be washed from original sin comes through the rite of baptism. There are circumstances which allow for the baptism of desire (intending to be baptized, like a catechumen) or baptism of blood (dying for the faith even if not baptized). Thus baptism, while normative, is not the sole way Christ offers his grace to the world.
The report of the 2004 International Theological Commission on fate of unbaptized children gives a concise and consoling answer to the question. We are not quite certain how God’s mercy applies to un-baptized children, but we can be certain that God is merciful and just, and have every hope of salvation for all our loved ones. It can be found on line at www.vatican.va
If a man or woman lives a life of Christ-like virtue, can they go to heaven if they were not baptized?
The Church of Jesus Christ is the sign and symbol of the offer of universal salvation in Jesus Christ. What does it really mean to say that “outside of the Church, there is no salvation”? Does this mean that aside from the teachings of the Church, salvation can’t be found? Does it mean that one has to be a baptized Christian to avail of sanctifying grace?
That Christ is the universal savior for human kind is clearly a dogma of the Church. That Christ chose his Church to be the way to share the good news of salvation to the world is central to our mission as Christians. That baptism is the normal way to become “alive in Christ” has been part of our faith from the time of the apostles.
Nevertheless, there is clear evidence from scripture and tradition that there are those who are saved by Christ but have not been baptized. The patriarchs and matriarchs of the Old Testament were justified when Christ decended to the dead and released those just souls who were awaiting the fulfillment of the covenant. Think about St. Joseph. It has been our tradition that Joseph was already dead at the time of Christ’s passion and the beginning of the Church that poured out in the blood and water from his wounded side. Was Joseph baptized in a liturgy of the Church equal to the baptism of the New Covenant? Most probably not, yet Joseph has been declared a patron of the Church and surely resides in heaven interceding for us.
The Catechism states:
846: How are we to understand this affirmation, often repeated by the Church Fathers? Re-formulated positively, it means that all salvation comes from Christ the Head through the Church which is his Body:
336Basing itself on Scripture and Tradition, the Council teaches that the Church, a pilgrim now on earth, is necessary for salvation: the one Christ is the mediator and the way of salvation; he is present to us in his body which is the Church. He himself explicitly asserted the necessity of faith and Baptism, and thereby affirmed at the same time the necessity of the Church which men enter through Baptism as through a door. Hence they could not be saved who, knowing that the Catholic Church was founded as necessary by God through Christ, would refuse either to enter it or to remain in it
847 This affirmation is not aimed at those who, through no fault of their own, do not know Christ and his Church:
337Those who, through no fault of their own, do not know the Gospel of Christ or his Church, but who nevertheless seek God with a sincere heart, and, moved by grace, try in their actions to do his will as they know it through the dictates of their conscience - those too may achieve eternal salvation.
848 "Although in ways known to himself God can lead those who, through no fault of their own, are ignorant of the Gospel, to that faith without which it is impossible to please him, the Church still has the obligation and also the sacred right to evangelize all men."
The Church admits the possibility of salvation for those who live a just and holy life and through no fault of their own, have not been evangelized. Yet we must ever be mindful that the Church is obligated to preach the gospel and baptize so that all can be assured of salvation.
Traditional theology and past church practices have answered the question in different ways. Visit any Catholic cemetery of sufficient history and there will be a section of the cemetery devoted to baptized infants. And often there will be a special section devoted to infants who died before they were able to be baptized. Regulations said that only those who were baptized could be buried in a Catholic cemetery. But that there was a baptism of desire if not by water by the parents who surely would have had their child baptized if there had been a chance allowed for the child to be buried in holy ground with the hope of resurrection.
Theological teaching put forth a notion of limbo, a place at the threshold of heaven where the un-baptized just did not experience the punishment of hell, yet were somehow deprived of the full experience of heaven. There has been no definitive statement by the Church promulgating limbo.
Baptism is normative for salvation: that means we believe the normal way to receive sanctifying grace and be washed from original sin comes through the rite of baptism. There are circumstances which allow for the baptism of desire (intending to be baptized, like a catechumen) or baptism of blood (dying for the faith even if not baptized). Thus baptism, while normative, is not the sole way Christ offers his grace to the world.
The report of the 2004 International Theological Commission on fate of unbaptized children gives a concise and consoling answer to the question. We are not quite certain how God’s mercy applies to un-baptized children, but we can be certain that God is merciful and just, and have every hope of salvation for all our loved ones. It can be found on line at www.vatican.va
If a man or woman lives a life of Christ-like virtue, can they go to heaven if they were not baptized?
The Church of Jesus Christ is the sign and symbol of the offer of universal salvation in Jesus Christ. What does it really mean to say that “outside of the Church, there is no salvation”? Does this mean that aside from the teachings of the Church, salvation can’t be found? Does it mean that one has to be a baptized Christian to avail of sanctifying grace?
That Christ is the universal savior for human kind is clearly a dogma of the Church. That Christ chose his Church to be the way to share the good news of salvation to the world is central to our mission as Christians. That baptism is the normal way to become “alive in Christ” has been part of our faith from the time of the apostles.
Nevertheless, there is clear evidence from scripture and tradition that there are those who are saved by Christ but have not been baptized. The patriarchs and matriarchs of the Old Testament were justified when Christ decended to the dead and released those just souls who were awaiting the fulfillment of the covenant. Think about St. Joseph. It has been our tradition that Joseph was already dead at the time of Christ’s passion and the beginning of the Church that poured out in the blood and water from his wounded side. Was Joseph baptized in a liturgy of the Church equal to the baptism of the New Covenant? Most probably not, yet Joseph has been declared a patron of the Church and surely resides in heaven interceding for us.
The Catechism states:
846: How are we to understand this affirmation, often repeated by the Church Fathers? Re-formulated positively, it means that all salvation comes from Christ the Head through the Church which is his Body:
336Basing itself on Scripture and Tradition, the Council teaches that the Church, a pilgrim now on earth, is necessary for salvation: the one Christ is the mediator and the way of salvation; he is present to us in his body which is the Church. He himself explicitly asserted the necessity of faith and Baptism, and thereby affirmed at the same time the necessity of the Church which men enter through Baptism as through a door. Hence they could not be saved who, knowing that the Catholic Church was founded as necessary by God through Christ, would refuse either to enter it or to remain in it
847 This affirmation is not aimed at those who, through no fault of their own, do not know Christ and his Church:
337Those who, through no fault of their own, do not know the Gospel of Christ or his Church, but who nevertheless seek God with a sincere heart, and, moved by grace, try in their actions to do his will as they know it through the dictates of their conscience - those too may achieve eternal salvation.
848 "Although in ways known to himself God can lead those who, through no fault of their own, are ignorant of the Gospel, to that faith without which it is impossible to please him, the Church still has the obligation and also the sacred right to evangelize all men."
The Church admits the possibility of salvation for those who live a just and holy life and through no fault of their own, have not been evangelized. Yet we must ever be mindful that the Church is obligated to preach the gospel and baptize so that all can be assured of salvation.
Why do we pray for the conversion of Russia during the rosary?
The vision of the three peasants at Fatima, Portugal, took place in 1917. It was during the closing World War I. Communism had recently taken over Russia. Christianity (mainly in the form of Russian Orthodoxy, the state religion up to that time) was brutally suppressed. Hundreds of thousands of priests and religious were forcibly removed from their churches, monasteries, and homes. Religious art, architecture and churches were desecrated. Europe was reeling from the War and from the violence of the Russian revolution. In the midst of this, Mary appeared to speak words of hope and comfort. One of her three messages concerned the prayer for the conversion of Russia, understandable in that climate.
Now that communism has fallen, religion is once again flourishing in Russia and the former soviet republics. While Russian Orthodoxy is predominant—and there seems to be widespread prejudice against evangelical and Catholic missionaries—there are still many millions of people who have never heard the Gospel. It may seem somewhat arrogant to call for the conversion of Russia at the present moment, and I believe that discretion is called for, but the message of Fatima is still relevant today.
I believe there is still a place to specifically pray for in the conversion of the un-churched in Russia. Some of the prayer books are more adroit in how they handle this issue; others seem to come across a bit disrespectful of the patrimony of faith for the Russian people. But we can follow the example of Pope John Paul II who was instrumental in the downfall of the Soviet Union. His own experiences of a persecuted Church in Poland made him long for a time when all could live their faith openly and freely. His desire that communism fall was not just because of their oppressive political regime, but most importantly that they were a Godless state that denied a fundamental right and aspect of human nature: worship of God.
I think it is still appropriate to pray the rosary for the conversion of those who do not know Christ. Central to the mystery of the rosary is that the life, death and resurrection of Jesus is how God has saved humanity. We meditate on these mysteries so that we may live them out more fully in our lives. It is not only fitting, but a necessary task of the church to evangelize.
Perhaps we can even move on in our devotional life to newer territory. Many of our devotions are rooted in a time and a past that doesn’t quite speak as loudly to the present generation. That isn’t to say that devotions to Our Lady of Fatima or novenas to the Immaculate Heart of Mary are wrong. It’s just that there are newer realities that deserve our prayers and attention too. For example, China is a big question mark when it comes to the future of religion. What are we doing about it? Other world realities or personal and social issues require our attention too. Much of our traditional devotional life was concerned with our own salvation and eternal life. We certainly should work out our salvation in fear and trembling as Paul says. But we also should find ways to pray for the salvation of others who are in danger.
I believe that the prayer vigils outside abortion clinics and prisons where capital punishment is carried out also are worthy devotions that should be just as much a part of our prayer life as First Fridays and devotion to the Immaculate Heart of Mary. At the heart of devotion is the word vow. That implies we promise to say certain prayers on certain occasions for some spiritual or material good. Cast your eyes around the world and look at the major evils that beset humanity. Where you encounter evil, you will also encounter those living saints who have been moved by God to bring Christ to the darkness of sin. Mother Teresa of Calcutta saw so many dying alone, un-mourned and abandoned. She vowed, and made it her life’s work, to bring dignity to the final moments of those forgotten by society.
Now that communism has fallen, religion is once again flourishing in Russia and the former soviet republics. While Russian Orthodoxy is predominant—and there seems to be widespread prejudice against evangelical and Catholic missionaries—there are still many millions of people who have never heard the Gospel. It may seem somewhat arrogant to call for the conversion of Russia at the present moment, and I believe that discretion is called for, but the message of Fatima is still relevant today.
I believe there is still a place to specifically pray for in the conversion of the un-churched in Russia. Some of the prayer books are more adroit in how they handle this issue; others seem to come across a bit disrespectful of the patrimony of faith for the Russian people. But we can follow the example of Pope John Paul II who was instrumental in the downfall of the Soviet Union. His own experiences of a persecuted Church in Poland made him long for a time when all could live their faith openly and freely. His desire that communism fall was not just because of their oppressive political regime, but most importantly that they were a Godless state that denied a fundamental right and aspect of human nature: worship of God.
I think it is still appropriate to pray the rosary for the conversion of those who do not know Christ. Central to the mystery of the rosary is that the life, death and resurrection of Jesus is how God has saved humanity. We meditate on these mysteries so that we may live them out more fully in our lives. It is not only fitting, but a necessary task of the church to evangelize.
Perhaps we can even move on in our devotional life to newer territory. Many of our devotions are rooted in a time and a past that doesn’t quite speak as loudly to the present generation. That isn’t to say that devotions to Our Lady of Fatima or novenas to the Immaculate Heart of Mary are wrong. It’s just that there are newer realities that deserve our prayers and attention too. For example, China is a big question mark when it comes to the future of religion. What are we doing about it? Other world realities or personal and social issues require our attention too. Much of our traditional devotional life was concerned with our own salvation and eternal life. We certainly should work out our salvation in fear and trembling as Paul says. But we also should find ways to pray for the salvation of others who are in danger.
I believe that the prayer vigils outside abortion clinics and prisons where capital punishment is carried out also are worthy devotions that should be just as much a part of our prayer life as First Fridays and devotion to the Immaculate Heart of Mary. At the heart of devotion is the word vow. That implies we promise to say certain prayers on certain occasions for some spiritual or material good. Cast your eyes around the world and look at the major evils that beset humanity. Where you encounter evil, you will also encounter those living saints who have been moved by God to bring Christ to the darkness of sin. Mother Teresa of Calcutta saw so many dying alone, un-mourned and abandoned. She vowed, and made it her life’s work, to bring dignity to the final moments of those forgotten by society.
Resurrection of the Body and everlasting life
After death, assuming we are in God's grace, do we meet the Lord or do we "wait" for the second coming as described in Revelations?
The Church’s understanding of the human person has a scriptural basis. Paul especially recognizes that there are two aspects of being human, a fleshly existence and a spiritual existence localized in the one person. Our creed literally professes in the resurrection of the “flesh” that which is part of this world, created by God, subject to death and decay. We also believe in the immortality of the soul. That something of our human person persists after our bodily death. We share in a resurrection experience just as Christ rose from the grave.
How and when this all happens is a great mystery. We profess that there are saints in heaven who intercede for us, even while their bodies are venerated as holy relics in churches throughout the world. Somehow then, there must be a separation of body and soul.
This “already and not yet” aspect of the afterlife is a matter of faith and hope. We believe that the souls of the just are in the hand of God, but we also hope for the day when
The doctrine of Mary’s assumption into heaven helps describe this reality. In a special way, Mary was assumed body and soul into heaven. She, the most pure and spotless virgin, did not have to suffer the degradation of the body that normally comes in death. She was the first of Christ’s disciples to experience the hope of the resurrection of the dead, and as such, becomes a model for what we hope to experience one day.
Our belief is that Christ has conquered sin and death for all time; but because historical time continues on, the effects of the Christ event still must take place in history. From an eternal perspective, the souls of the just are with God in heaven, but there is still something unfinished here on earth. The way our faith reverences the bodies of our beloved dead, and the care with which we bury them in special cemeteries, all speak to our belief that what we do here on earth matters in heaven---that all creation does indeed wait for the fullness of the revelation of Christ. That is why the Church insists that our rites surrounding the death and burial of a person always demonstrate our belief in the resurrection of the body. While cremation is permitted, we are not to scatter the ashes or divide up the remains to be saved by various people. Instead the cremated remains are to be kept integral and buried or entombed as a sign of our awaiting the resurrection.
The Church’s understanding of the human person has a scriptural basis. Paul especially recognizes that there are two aspects of being human, a fleshly existence and a spiritual existence localized in the one person. Our creed literally professes in the resurrection of the “flesh” that which is part of this world, created by God, subject to death and decay. We also believe in the immortality of the soul. That something of our human person persists after our bodily death. We share in a resurrection experience just as Christ rose from the grave.
How and when this all happens is a great mystery. We profess that there are saints in heaven who intercede for us, even while their bodies are venerated as holy relics in churches throughout the world. Somehow then, there must be a separation of body and soul.
This “already and not yet” aspect of the afterlife is a matter of faith and hope. We believe that the souls of the just are in the hand of God, but we also hope for the day when
The doctrine of Mary’s assumption into heaven helps describe this reality. In a special way, Mary was assumed body and soul into heaven. She, the most pure and spotless virgin, did not have to suffer the degradation of the body that normally comes in death. She was the first of Christ’s disciples to experience the hope of the resurrection of the dead, and as such, becomes a model for what we hope to experience one day.
Our belief is that Christ has conquered sin and death for all time; but because historical time continues on, the effects of the Christ event still must take place in history. From an eternal perspective, the souls of the just are with God in heaven, but there is still something unfinished here on earth. The way our faith reverences the bodies of our beloved dead, and the care with which we bury them in special cemeteries, all speak to our belief that what we do here on earth matters in heaven---that all creation does indeed wait for the fullness of the revelation of Christ. That is why the Church insists that our rites surrounding the death and burial of a person always demonstrate our belief in the resurrection of the body. While cremation is permitted, we are not to scatter the ashes or divide up the remains to be saved by various people. Instead the cremated remains are to be kept integral and buried or entombed as a sign of our awaiting the resurrection.
Sunday, February 28, 2010
ALL ABOUT MINISTRY OF DEACONS
In the session One Church with Diverse Roles we studied that there are three degrees of Holy Orders. Just what is the role of the deacon in the church? Why don’t all parishes have permanent deacons to assist the pastor, especially for a priest with several parishes?
The key scriptural text is in Acts of the Apostles, chapter 6:
At that time, as the number of disciples continued to grow, the Hellenists complained against the Hebrews because their widows were being neglected in the daily distribution. So the Twelve called together the community of the disciples and said, "It is not right for us to neglect the word of God to serve at table. Brothers, select from among you seven reputable men, filled with the Spirit and wisdom, whom we shall appoint to this task, whereas we shall devote ourselves to prayer and to the ministry of the word." The proposal was acceptable to the whole community, so they chose Stephen, a man filled with faith and the holy Spirit, also Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicholas of Antioch, a convert to Judaism. They presented these men to the apostles who prayed and laid hands on them. The word of God continued to spread, and the number of the disciples in Jerusalem increased greatly; even a large group of priests were becoming obedient to the faith.
The history of liturgical and administrative roles or positions in the church is complicated. In the Western Church the term “cleric” referred to those who were part of the hierarchical structure of the church and held defined sacramental, administrative or teaching roles. Before Vatican II, clerics belonged to the minor orders or major orders, with only those in the major orders having a sacramental character. One entered the clerical state with tonsure but joined the ranks of the ordained as a sub-deacon.
Since New Testament times there have been deacons who never got ordained as priests. However, for most of the Latin or Roman Rite Church sub-deacon, deacon and other “minor” orders were primarily for those who were going to be priests. Most of the time deacons were called “transitional.”
Reforms following the Second Vatican Council suppressed the minor orders and created lay ministries of reader and acolyte. Three degrees of Holy Orders were designated as deacon, priest, and bishop. The reforms also opened the way to deacons who would not go on to be ordained priests, who were clerics and who also could be married. This became the permanent diaconate. The diocese of Jefferson City was very active in beginning a diaconate program and ordained the first classes in the 70s.
Deacons generally are ordained to serve in their local parishes. Several are pastoral administrators like Deacon Bob Smerek for Osage Bend, and Deacon Bob DePyper for Russellville. Many deacons have jobs in the secular world but do sacramental ministry in their local parish. Some deacons are employed by the diocese: Deacon Joe Braddock is the CFO (Chief Financial Officer) of the diocese, and Deacon Ray Purvis is the coordinator of the Diaconate Formation Office.
All the faithful can lead prayer services, be catechists, and fulfill administrative functions in the parish, but deacons fulfill these roles in with a special sacramental grace that comes with holy orders. The distinctive character of the diaconate is such that deacons have defined liturgical roles in the sacramental and prayer life of the church. There are special duties at the Eucharist that are properly fulfilled by deacons, such as proclaiming the Gospel, guiding the people in their responses (penitential rite, sign of peace, dismissal) and assisting the priest at the altar.
While anyone may baptize in an emergency, deacons can be assigned or designated as the ordinary ministers of baptism. They can also be the official witnesses at marriages as well as give homilies at the Eucharist. There are some priestly roles that deacons do not assume: presiding at the Eucharist, hearing confessions, anointing the sick, being delegated by the Bishop to confirm. As clerics, they are bound to the duty of praying Liturgy of the hours each day; in this way they provide a spiritual grace to the community through their prayer life.
As a priest, I have always enjoyed working with deacons in my ministry and have been impressed with their love of Christ, their enthusiasm for the Church, and their desire to lead others to a closer relationship with God
The key scriptural text is in Acts of the Apostles, chapter 6:
At that time, as the number of disciples continued to grow, the Hellenists complained against the Hebrews because their widows were being neglected in the daily distribution. So the Twelve called together the community of the disciples and said, "It is not right for us to neglect the word of God to serve at table. Brothers, select from among you seven reputable men, filled with the Spirit and wisdom, whom we shall appoint to this task, whereas we shall devote ourselves to prayer and to the ministry of the word." The proposal was acceptable to the whole community, so they chose Stephen, a man filled with faith and the holy Spirit, also Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicholas of Antioch, a convert to Judaism. They presented these men to the apostles who prayed and laid hands on them. The word of God continued to spread, and the number of the disciples in Jerusalem increased greatly; even a large group of priests were becoming obedient to the faith.
The history of liturgical and administrative roles or positions in the church is complicated. In the Western Church the term “cleric” referred to those who were part of the hierarchical structure of the church and held defined sacramental, administrative or teaching roles. Before Vatican II, clerics belonged to the minor orders or major orders, with only those in the major orders having a sacramental character. One entered the clerical state with tonsure but joined the ranks of the ordained as a sub-deacon.
Since New Testament times there have been deacons who never got ordained as priests. However, for most of the Latin or Roman Rite Church sub-deacon, deacon and other “minor” orders were primarily for those who were going to be priests. Most of the time deacons were called “transitional.”
Reforms following the Second Vatican Council suppressed the minor orders and created lay ministries of reader and acolyte. Three degrees of Holy Orders were designated as deacon, priest, and bishop. The reforms also opened the way to deacons who would not go on to be ordained priests, who were clerics and who also could be married. This became the permanent diaconate. The diocese of Jefferson City was very active in beginning a diaconate program and ordained the first classes in the 70s.
Deacons generally are ordained to serve in their local parishes. Several are pastoral administrators like Deacon Bob Smerek for Osage Bend, and Deacon Bob DePyper for Russellville. Many deacons have jobs in the secular world but do sacramental ministry in their local parish. Some deacons are employed by the diocese: Deacon Joe Braddock is the CFO (Chief Financial Officer) of the diocese, and Deacon Ray Purvis is the coordinator of the Diaconate Formation Office.
All the faithful can lead prayer services, be catechists, and fulfill administrative functions in the parish, but deacons fulfill these roles in with a special sacramental grace that comes with holy orders. The distinctive character of the diaconate is such that deacons have defined liturgical roles in the sacramental and prayer life of the church. There are special duties at the Eucharist that are properly fulfilled by deacons, such as proclaiming the Gospel, guiding the people in their responses (penitential rite, sign of peace, dismissal) and assisting the priest at the altar.
While anyone may baptize in an emergency, deacons can be assigned or designated as the ordinary ministers of baptism. They can also be the official witnesses at marriages as well as give homilies at the Eucharist. There are some priestly roles that deacons do not assume: presiding at the Eucharist, hearing confessions, anointing the sick, being delegated by the Bishop to confirm. As clerics, they are bound to the duty of praying Liturgy of the hours each day; in this way they provide a spiritual grace to the community through their prayer life.
As a priest, I have always enjoyed working with deacons in my ministry and have been impressed with their love of Christ, their enthusiasm for the Church, and their desire to lead others to a closer relationship with God
Where were souls of the just before Christ's Ressurrection? Layers of hell?
DOUBLE PRONGED QUESTION: The sin of our first parents brought death into the world and deprived human beings of the vision of God in heaven. Jesus was sent by his Father (through his Passion, Death and Resurrection) to 'open the gates of heaven' to those deserving of eternal life and remove the stain of original sin. How did the merits of the Paschal mystery apply to those who had died before under the Old Covenant? Where were their souls before Christ’s death and resurrection?
The state of those persons who have died without knowing Christ was asked by the first Christians. Paul addresses this issue quite extensively in the 15th Chapter of the First Corinthians. He emphasizes that the death and resurrection of Christ is central to our faith. Christ’s resurrection is the promise of resurrection for those who have been baptized in Christ. The question as to the status of those who had not been baptized is found in verse 29: “Otherwise, what will people accomplish by having themselves baptized for the dead? If the dead are not raised at all, then why are they having themselves baptized for them?”
The letter of 1 Peter also addresses this question. Verse 3:19 “In [the Spirit] he also went to preach to the spirits in prison,” serves as a scriptural basis to the Apostles Creed “he descended to the dead. For a additional information go to http://djcwhycatholic.blogspot.com/2009/11/jesus-descended-into-hell-what-can-that.html
Scripture, creeds and traditions of the Church address these issues using various terminology. Notions of hell as a place severely limit the ability to comprehend the experience of two distinctly different classes of souls: the damned and the just—who still carried the burden of original sin because they were before Christ's Redemption. Are these souls in one place—hell—that is composed of different levels? Are these souls in different places? Perhaps the damned are in hell and the just who died before the death and resurrection of Jesus were in another place, often referred to as limbo.
Theologians talked of the limbus patrum, apparently referring to the place where the “fathers” of the Old Testament remained after their death. That is the “prison” which 1 Peter refers to. St. Augustine, while limiting the suffering of these souls, did imply that their experience was one of pain and sorrow, if not punishment. It was more than just being deprived of the ultimate goal of all human souls--- the vision of God.
St. Thomas Aquinas is adamant that Christ descended to hell of the eternally damned. He also descended to Purgatory of those being purified of the temporal punishment due to their personal sin. Finally, Christ entered the place of those just Fathers who were deprived of heaven solely because of original sin. “Christ descended into each of the hells, but in different manner. For going down into the hell of the lost He wrought this effect, that by descending thither He put them to shame for their unbelief and wickedness: but to them who were detained in Purgatory He gave hope of attaining to glory: while upon the holy Fathers detained in hell solely on account of original sin, He shed the light of glory everlasting.”
Discussions as to the experience of the dead in the afterlife can lead to great insights into our salvation. Clearly original sin is a deciding factor in our relationship with God after we die, and this concept of sin is not at all like our everyday understanding of sin as a will full, evil act. But also, there are personal, mortal sins which bring death and eternal damnation to the soul. Christ alone has the power to free us from an afterlife of sorrow and pain and give us a vision of God.
The state of those persons who have died without knowing Christ was asked by the first Christians. Paul addresses this issue quite extensively in the 15th Chapter of the First Corinthians. He emphasizes that the death and resurrection of Christ is central to our faith. Christ’s resurrection is the promise of resurrection for those who have been baptized in Christ. The question as to the status of those who had not been baptized is found in verse 29: “Otherwise, what will people accomplish by having themselves baptized for the dead? If the dead are not raised at all, then why are they having themselves baptized for them?”
The letter of 1 Peter also addresses this question. Verse 3:19 “In [the Spirit] he also went to preach to the spirits in prison,” serves as a scriptural basis to the Apostles Creed “he descended to the dead. For a additional information go to http://djcwhycatholic.blogspot.com/2009/11/jesus-descended-into-hell-what-can-that.html
Scripture, creeds and traditions of the Church address these issues using various terminology. Notions of hell as a place severely limit the ability to comprehend the experience of two distinctly different classes of souls: the damned and the just—who still carried the burden of original sin because they were before Christ's Redemption. Are these souls in one place—hell—that is composed of different levels? Are these souls in different places? Perhaps the damned are in hell and the just who died before the death and resurrection of Jesus were in another place, often referred to as limbo.
Theologians talked of the limbus patrum, apparently referring to the place where the “fathers” of the Old Testament remained after their death. That is the “prison” which 1 Peter refers to. St. Augustine, while limiting the suffering of these souls, did imply that their experience was one of pain and sorrow, if not punishment. It was more than just being deprived of the ultimate goal of all human souls--- the vision of God.
St. Thomas Aquinas is adamant that Christ descended to hell of the eternally damned. He also descended to Purgatory of those being purified of the temporal punishment due to their personal sin. Finally, Christ entered the place of those just Fathers who were deprived of heaven solely because of original sin. “Christ descended into each of the hells, but in different manner. For going down into the hell of the lost He wrought this effect, that by descending thither He put them to shame for their unbelief and wickedness: but to them who were detained in Purgatory He gave hope of attaining to glory: while upon the holy Fathers detained in hell solely on account of original sin, He shed the light of glory everlasting.”
Discussions as to the experience of the dead in the afterlife can lead to great insights into our salvation. Clearly original sin is a deciding factor in our relationship with God after we die, and this concept of sin is not at all like our everyday understanding of sin as a will full, evil act. But also, there are personal, mortal sins which bring death and eternal damnation to the soul. Christ alone has the power to free us from an afterlife of sorrow and pain and give us a vision of God.
Monday, February 22, 2010
QUESTIONS FOR WHY CATHOLIC HOLY SPIRIT AND CHURCH
1. Scriptures are steeped in the Spirit—hundreds of references to the Spirit as the life-giving power of God present in our midst.
a. Three of the most prominent Biblical (especially OT) metaphors for Spirit are FIRE, WATER AND WIND. What specific attributes or activity of Spirit does each of these metaphors reveal to us?
b. In the New Testament the Spirit dwells within us, brings us to confess Jesus as Lord, teaches us to pray, impels us to mission, creates community, overcomes fear, brings us to wisdom and serves as advocate. When or how do you pray in gratitude for the gift of the Holy Spirit at work in your life?
2. To receive the Spirit is to experience in a personal way the Risen Christ. In Baptism you are a new creation in Christ. “You were called for freedom, brothers and sisters. I say to you then, live by the Spirit” -- belief not security, community not isolation, generosity not hoarding, compassion not competition, forgiveness not resentment. What new attitudes or behaviors is the Spirit of the Risen Lord pulling you toward? How or why do you resist?
3. By their fruits you will know them. Signs that someone lives by the Spirit are the fruits of the spirit: LOVE, JOY, PEACE, PATIENCE, KINDNESS, GENEROSITY, FAITHFULNESS, GENTLENESS AND SELF-CONTROL. What are the fruits being harvested in your life?
4. The SPIRIT is God in outreach to the world-- sustaining, renewing and blessing. The Spirit is God present and active—in nature, in personal relationships and in the social world—especially justice and peace. Considering the news you have read or heard this past week —where do you see the Spirit transforming the world toward goodness?
5. Holiness is not what we decide to do—so much as our response to God’s gifts in the Spirit—wisdom, understanding, counsel, fortitude, knowledge , piety and fear of the Lord. These gifts are not our possession but are meant for the life of the community. What shape of holiness do you think our world most needs now? Explain.
a. Three of the most prominent Biblical (especially OT) metaphors for Spirit are FIRE, WATER AND WIND. What specific attributes or activity of Spirit does each of these metaphors reveal to us?
b. In the New Testament the Spirit dwells within us, brings us to confess Jesus as Lord, teaches us to pray, impels us to mission, creates community, overcomes fear, brings us to wisdom and serves as advocate. When or how do you pray in gratitude for the gift of the Holy Spirit at work in your life?
2. To receive the Spirit is to experience in a personal way the Risen Christ. In Baptism you are a new creation in Christ. “You were called for freedom, brothers and sisters. I say to you then, live by the Spirit” -- belief not security, community not isolation, generosity not hoarding, compassion not competition, forgiveness not resentment. What new attitudes or behaviors is the Spirit of the Risen Lord pulling you toward? How or why do you resist?
3. By their fruits you will know them. Signs that someone lives by the Spirit are the fruits of the spirit: LOVE, JOY, PEACE, PATIENCE, KINDNESS, GENEROSITY, FAITHFULNESS, GENTLENESS AND SELF-CONTROL. What are the fruits being harvested in your life?
4. The SPIRIT is God in outreach to the world-- sustaining, renewing and blessing. The Spirit is God present and active—in nature, in personal relationships and in the social world—especially justice and peace. Considering the news you have read or heard this past week —where do you see the Spirit transforming the world toward goodness?
5. Holiness is not what we decide to do—so much as our response to God’s gifts in the Spirit—wisdom, understanding, counsel, fortitude, knowledge , piety and fear of the Lord. These gifts are not our possession but are meant for the life of the community. What shape of holiness do you think our world most needs now? Explain.
When did Jesus know he was God?
Discussions as to the nature and scope of Jesus’ knowledge have been a driving force in the development of Christology, the theology of the person and nature of Jesus Christ. Answers to this question reveal much as to how the Church understands that Jesus is both the Son of God and Son of Mary. To say that Jesus’ knowledge equaled that of God the Father from the moment of his conception seems to compromise our understanding that Jesus was fully human. To say that Jesus grew in the knowledge of his own divine identity seems to be at odds with our belief that Jesus was God.
The Gospels address this issue in many ways: In Matthew 11 Jesus exclaims, "I give praise to you, Father, Lord of heaven and earth, for although you have hidden these things from the wise and the learned you have revealed them to the childlike.” Here and in the long discourse at the Last Supper as recorded in John, Jesus expresses an intimate knowledge of the Father and wishes to share that knowledge with his disciples.
Other passages give a different indication about Jesus’ knowledge: Luke’s description of the childhood of Jesus says that he “advanced (in) wisdom and age and favor before God and man.” In Mark 13 concerning the end times, Jesus says, "But of that day or hour, no one knows, neither the angels in heaven, nor the Son, but only the Father. Be watchful! Be alert! You do not know when the time will come.”
Our Catholic faith holds that Jesus has two natures, human and divine, in one person. Our tradition has explored this proposition and offers the opinion that there was a human intellect and a divine intellect proper to the two natures of Christ. How they co-existed in one person is not answered. This traditional view is challenged by a modern understanding of the person which suggests that a healthy person is best represented by a unitary experience of mind and will. A divided mind is a sign of illness. Although Jesus’ detractors thought him insane, the gospels are a certain testimony to the reasonableness of Jesus words and actions.
We believe that the human intellect of Jesus in his earthly life did not know God the Father’s mind. Consider Christ’s prayer in the Garden of Gethsemani, “Father, if you are willing, take this cup away from me; still, not my will but yours be done.” This implies that Christ approached his passion and death with the same fear that every human being faces death, the fear of the unknown future. But in the Gospel of John, Jesus rebukes Peter’s use of the sword “Shall I not drink the cup that the Father gave me?” implying an understanding of what lay before him. Clearly the evangelists wrestled with this question and answered it in different ways.
All the gospels agree that the baptism of Our Lord at the Jordan River in the beginning of his ministry was a special time of revelation. Jesus and the onlookers heard the voice of the Father revealing his will for Jesus. Jesus knew that he had a special call; hence his reading of the scroll of Isaiah in the synagogue and his ministry as the fulfillment of a prophecy. The words and work of Christ in the years leading up to his passion demonstrate wisdom, power, and grace that challenge all human understanding.
Read the passages on Transfiguration. Jesus is privileged to a special meeting with the Old Testament figures. Peter, James and John are included in this vision. In the gospels, Jesus is challenged, questioned and provoked, but in each case, he demonstrates a supremacy that is unrivaled according to human standards. Yet at the end of his ministry we find the Cross. Paul explains it best: folly to those who are wise according to this world’s standards. According to human standards, those who have perfect knowledge are most able to avoid pain and suffering. If Christ had perfect knowledge, then why did he not find a way to avoid suffering and death?
As in all things concerning God, what did Jesus know and when did he know it is a puzzle that can’t be solved, but a mystery to be lived. I have always like this question, not because I can give an answer, but because it prompts me to turn to the scriptures and know Jesus more intimately. The question challenges me to let go of any easy answers that allow me to “figure out” Jesus and move on.
Ultimately questions about Jesus’ self-knowledge invite us all to a deeper kind of knowing. Jesus doesn’t reveal propositions “about” God. Jesus reveals God as present and active in this world. Like the disciples at the Transfiguration, to us Jesus will reveal his knowledge of the Father in an intimate relationship. For those who believe in Christ, we will know God the Father as Jesus himself knows God.
The Gospels address this issue in many ways: In Matthew 11 Jesus exclaims, "I give praise to you, Father, Lord of heaven and earth, for although you have hidden these things from the wise and the learned you have revealed them to the childlike.” Here and in the long discourse at the Last Supper as recorded in John, Jesus expresses an intimate knowledge of the Father and wishes to share that knowledge with his disciples.
Other passages give a different indication about Jesus’ knowledge: Luke’s description of the childhood of Jesus says that he “advanced (in) wisdom and age and favor before God and man.” In Mark 13 concerning the end times, Jesus says, "But of that day or hour, no one knows, neither the angels in heaven, nor the Son, but only the Father. Be watchful! Be alert! You do not know when the time will come.”
Our Catholic faith holds that Jesus has two natures, human and divine, in one person. Our tradition has explored this proposition and offers the opinion that there was a human intellect and a divine intellect proper to the two natures of Christ. How they co-existed in one person is not answered. This traditional view is challenged by a modern understanding of the person which suggests that a healthy person is best represented by a unitary experience of mind and will. A divided mind is a sign of illness. Although Jesus’ detractors thought him insane, the gospels are a certain testimony to the reasonableness of Jesus words and actions.
We believe that the human intellect of Jesus in his earthly life did not know God the Father’s mind. Consider Christ’s prayer in the Garden of Gethsemani, “Father, if you are willing, take this cup away from me; still, not my will but yours be done.” This implies that Christ approached his passion and death with the same fear that every human being faces death, the fear of the unknown future. But in the Gospel of John, Jesus rebukes Peter’s use of the sword “Shall I not drink the cup that the Father gave me?” implying an understanding of what lay before him. Clearly the evangelists wrestled with this question and answered it in different ways.
All the gospels agree that the baptism of Our Lord at the Jordan River in the beginning of his ministry was a special time of revelation. Jesus and the onlookers heard the voice of the Father revealing his will for Jesus. Jesus knew that he had a special call; hence his reading of the scroll of Isaiah in the synagogue and his ministry as the fulfillment of a prophecy. The words and work of Christ in the years leading up to his passion demonstrate wisdom, power, and grace that challenge all human understanding.
Read the passages on Transfiguration. Jesus is privileged to a special meeting with the Old Testament figures. Peter, James and John are included in this vision. In the gospels, Jesus is challenged, questioned and provoked, but in each case, he demonstrates a supremacy that is unrivaled according to human standards. Yet at the end of his ministry we find the Cross. Paul explains it best: folly to those who are wise according to this world’s standards. According to human standards, those who have perfect knowledge are most able to avoid pain and suffering. If Christ had perfect knowledge, then why did he not find a way to avoid suffering and death?
As in all things concerning God, what did Jesus know and when did he know it is a puzzle that can’t be solved, but a mystery to be lived. I have always like this question, not because I can give an answer, but because it prompts me to turn to the scriptures and know Jesus more intimately. The question challenges me to let go of any easy answers that allow me to “figure out” Jesus and move on.
Ultimately questions about Jesus’ self-knowledge invite us all to a deeper kind of knowing. Jesus doesn’t reveal propositions “about” God. Jesus reveals God as present and active in this world. Like the disciples at the Transfiguration, to us Jesus will reveal his knowledge of the Father in an intimate relationship. For those who believe in Christ, we will know God the Father as Jesus himself knows God.
Monday, February 15, 2010
PASCHAL MYSTERY-- SESSION 8--TIPS AND QUESTIONS
This week’s discussion on Paschal Mystery is at the very core of Christian belief and hope . Here are questions to add to your discussion (if you wish). I would suggest using question one at the beginning of the discussion.
1. The cross of Christ rips away the veil that separates us from looking at God and helps us see into the very heart of God---revealing God’s unconditional love and vulnerability. What has helped you believe and receive this immense and transforming love of God?
2. Christ died for us but not instead of us. The cross calls us beyond ourselves, and our own agenda. It calls us to “sweat blood for our commitments”—calls us to surrendering love. In addition to major life experiences of death and loss --what deaths are you being called to in your conversion journey of holiness—death to judgment, anger, competition, envy, gossip, greed unforgiveness, comfort zones etc? How do you “sweat blood” for your commitments? What sometimes holds you back?
3. The cross has become the ultimate symbol of love in the world. Reflect for a moment on the power of the Cross of Jesus—where rejection, abuse, hatred and violence meet unconditional love and forgiveness—and are transformed. The cross is perhaps the single most revolutionary moral event that has happened on this planet.
Where in today’s world do you see this same power of love in the face of hate?
When and how are you this healing/forgiving presence in the face of rejection, arrogance, injustice etc?
4. What do you BELIEVE about God’s presence in the chaos of human suffering---like the people in Haiti, people abused, people dying of hunger innocent people killed in war etc. etc.? What is the call of Christian discipleship when the “body of Christ” hangs on the cross?
5. In his self-emptying unto death, Jesus is raised to new life and exalted in glory by God. We too are promised everlasting life in the power of Jesus resurrection. But Resurrection is also right here—right now—a new hope and freedom let loose in the world in the Person and Spirit of Christ. How does your belief in RESURRECTION impact your daily attitudes and living?
1. The cross of Christ rips away the veil that separates us from looking at God and helps us see into the very heart of God---revealing God’s unconditional love and vulnerability. What has helped you believe and receive this immense and transforming love of God?
2. Christ died for us but not instead of us. The cross calls us beyond ourselves, and our own agenda. It calls us to “sweat blood for our commitments”—calls us to surrendering love. In addition to major life experiences of death and loss --what deaths are you being called to in your conversion journey of holiness—death to judgment, anger, competition, envy, gossip, greed unforgiveness, comfort zones etc? How do you “sweat blood” for your commitments? What sometimes holds you back?
3. The cross has become the ultimate symbol of love in the world. Reflect for a moment on the power of the Cross of Jesus—where rejection, abuse, hatred and violence meet unconditional love and forgiveness—and are transformed. The cross is perhaps the single most revolutionary moral event that has happened on this planet.
Where in today’s world do you see this same power of love in the face of hate?
When and how are you this healing/forgiving presence in the face of rejection, arrogance, injustice etc?
4. What do you BELIEVE about God’s presence in the chaos of human suffering---like the people in Haiti, people abused, people dying of hunger innocent people killed in war etc. etc.? What is the call of Christian discipleship when the “body of Christ” hangs on the cross?
5. In his self-emptying unto death, Jesus is raised to new life and exalted in glory by God. We too are promised everlasting life in the power of Jesus resurrection. But Resurrection is also right here—right now—a new hope and freedom let loose in the world in the Person and Spirit of Christ. How does your belief in RESURRECTION impact your daily attitudes and living?
Monday, February 8, 2010
Can Anyone Give the Last Rites?
The “last rites” is the very common term for the rituals that the Catholic Church has provided during the final moments of earthly existence. Extreme Unction, Viaticum and the Final Blessing and Apostolic Pardon are the traditional terms that many older folks are familiar with. These are still the main rituals that we hope to provide for our loved ones, fulfilling our desire as we pray so often in the Hail Mary: “now and at the hour of our death.”
Here’s a further explanation of these rites as they are celebrated today.
First, the prayers and forms of the rituals differ depending on the health of the sick person. All persons whose illness or age indicates a danger of death are offered the Sacrament of the Sick. Death may not be imminent, but one’s health is critically compromised by an acute or chronic illness or condition. The normal form of this rite entails some form of a penitential rite that may include the Sacrament of Reconciliation, especially if the sick person is aware of a grave sin. Then the person is given the Anointing of the Sick. Lastly Holy Communion is offered to the sick person either since the rites are celebrated within the Mass or as Communion to the Sick outside of Mass. The prayers and readings of this these rites are filled with hope and confidence that the Lord bestows a blessing of health, a swift recovery and protection from all sin and evil.
Only a priest can celebrate the Sacrament of Reconciliation and the Anointing of the Sick. A properly trained and commissioned lay person may bring Holy Communion to those who are sick, but is not able to offer Confession or the Sacraments of the Sick.
The second form of the prayers and rituals are more fitting for those for whom death is imminent. In keeping with our faith that the Eucharist is the source and summit of the Church, reception of Holy Communion is urged for all those who are facing death and are physically and mentally able to receive as celebrated as the Rite of Viaticum. In this way, the Eucharist is the last sacrament received. The Church encourages this final communion to take place during the Mass so that both the Body and Blood of Christ is received as the fuller sign of the Heavenly banquet that awaits the faithful. There are also provisions to allow the reception of the Precious Blood outside of the Mass. The Rite includes a renewal of one’s baptismal promises, if possible, and concludes with the Final Blessing and Apostolic Pardon that celebrates the Paschal Mystery as the true and only remedy for sin and death. If possible and fitting, Viaticum is preceded by the Sacrament of Penance and the Anointing of the Sick.
A duly trained and commissioned lay person may administer Viaticum, but that rite will not include confession and the anointing of the sick and the apostolic pardon. Viaticum also may be given more than once, even daily until the person dies.
Next, one of the most moving of all rituals takes place. The Church to gathers around those who are close to leaving this life and through prayer accompanies the children of God returning to their Father in Heaven. A powerful litany of supplication is offered. Many times the family prays the rosary together. The Scripture is read, especially the 23rd Psalm. At the moment of death a prayer of commendation of the soul to God is prayed. Finally is prayed, or even sung, this prayer: “Saints of God, come to his aid, come to meet him, Angels of the Lord.”
In recent times, these pastoral practices have been challenged by the complicated medical processes that involve someone close to death. The sick person is in a hospital away from home. How does the family recognize that the special rituals of Viaticum are called for? Is a priest available? In wondering about these issues, it is good to remember that we are all called to attend the Eucharist on Sundays and days of obligation and to celebrate the Sacrament of Penance frequently and whenever one is aware of having committed a grave sin. In this way, we can be assured of the grace that Christ offers us freely through the sacraments of the Church and how they fortify us for eternal life.
Most parishes celebrate the sacrament of the sick several times a year for those who are of advanced age. One should not wait until the final moments of illness before contacting the parish. When the priest or parish ministers know when someone is gravely ill or is in the hospital, it is much easier to provide the sacraments and work with the hospital chaplains or hospice workers to provide spiritually for those close to death. Msgr. Marion Makarewicz
Here’s a further explanation of these rites as they are celebrated today.
First, the prayers and forms of the rituals differ depending on the health of the sick person. All persons whose illness or age indicates a danger of death are offered the Sacrament of the Sick. Death may not be imminent, but one’s health is critically compromised by an acute or chronic illness or condition. The normal form of this rite entails some form of a penitential rite that may include the Sacrament of Reconciliation, especially if the sick person is aware of a grave sin. Then the person is given the Anointing of the Sick. Lastly Holy Communion is offered to the sick person either since the rites are celebrated within the Mass or as Communion to the Sick outside of Mass. The prayers and readings of this these rites are filled with hope and confidence that the Lord bestows a blessing of health, a swift recovery and protection from all sin and evil.
Only a priest can celebrate the Sacrament of Reconciliation and the Anointing of the Sick. A properly trained and commissioned lay person may bring Holy Communion to those who are sick, but is not able to offer Confession or the Sacraments of the Sick.
The second form of the prayers and rituals are more fitting for those for whom death is imminent. In keeping with our faith that the Eucharist is the source and summit of the Church, reception of Holy Communion is urged for all those who are facing death and are physically and mentally able to receive as celebrated as the Rite of Viaticum. In this way, the Eucharist is the last sacrament received. The Church encourages this final communion to take place during the Mass so that both the Body and Blood of Christ is received as the fuller sign of the Heavenly banquet that awaits the faithful. There are also provisions to allow the reception of the Precious Blood outside of the Mass. The Rite includes a renewal of one’s baptismal promises, if possible, and concludes with the Final Blessing and Apostolic Pardon that celebrates the Paschal Mystery as the true and only remedy for sin and death. If possible and fitting, Viaticum is preceded by the Sacrament of Penance and the Anointing of the Sick.
A duly trained and commissioned lay person may administer Viaticum, but that rite will not include confession and the anointing of the sick and the apostolic pardon. Viaticum also may be given more than once, even daily until the person dies.
Next, one of the most moving of all rituals takes place. The Church to gathers around those who are close to leaving this life and through prayer accompanies the children of God returning to their Father in Heaven. A powerful litany of supplication is offered. Many times the family prays the rosary together. The Scripture is read, especially the 23rd Psalm. At the moment of death a prayer of commendation of the soul to God is prayed. Finally is prayed, or even sung, this prayer: “Saints of God, come to his aid, come to meet him, Angels of the Lord.”
In recent times, these pastoral practices have been challenged by the complicated medical processes that involve someone close to death. The sick person is in a hospital away from home. How does the family recognize that the special rituals of Viaticum are called for? Is a priest available? In wondering about these issues, it is good to remember that we are all called to attend the Eucharist on Sundays and days of obligation and to celebrate the Sacrament of Penance frequently and whenever one is aware of having committed a grave sin. In this way, we can be assured of the grace that Christ offers us freely through the sacraments of the Church and how they fortify us for eternal life.
Most parishes celebrate the sacrament of the sick several times a year for those who are of advanced age. One should not wait until the final moments of illness before contacting the parish. When the priest or parish ministers know when someone is gravely ill or is in the hospital, it is much easier to provide the sacraments and work with the hospital chaplains or hospice workers to provide spiritually for those close to death. Msgr. Marion Makarewicz
PUBLIC LIFE OF JESUS...TIPS AND QUESTIONS!
Dear Why Catholic leaders throughout the diocese,
Yes our blog went into hibernation between WC sessions--but we are up and running now! And we do hope to hear from you---questions, creative ideas for facilitation, something that worked well, problems...and much more!
Welcome to the second series of WHY CATHOLIC MEETINGS beginning near or during LENT 2010. AND THANK YOU FOR YOUR CONTINUED COMMITMENT TO THIS FAITH-SHARING JOURNEY. It could not happen without leaders like you? I do hope you read the Bishop’s column this past week encouraging Catholics throughout the diocese to take advantage of this opportunity to unwrap treasures of our faith—and you are leaders in this movement! There are three key points to this message: facilitation suggestions, blog address and podcasts on CD’s, questions for the blog.
SESSION 1: PUBLIC LIFE OF JESUS
A. SOME ADDITIONAL QUESTIONS (I hope this helps…let me know…feedback is always helpful)
1) As the session begins ask the participants: What do you already know about the Public life of Jesus? What most impresses you or challenges you?
Instead of doing all the reading at once you might do two or three paragraphs at a time and then invite participants to talk about what struck them ?
2) If Jesus asked you “Who do you say that I am” how would you respond?
3) In his public life—through story and witness, Jesus primarily taught about the “KINGDOM OF GOD.” What do you understand by Kingdom of God?
4) Some scripture scholars say the Jesus was killed because of “the stories (primarily parables)he told and the people he ate with” Why would his stories and eating habits make people angry?
5) What witness about prayer does Jesus’ public life give us?
6) What do you think Jesus most wanted to teach us and the whole world through his public life? Explain.
7) In your faith journey, what has helped you KNOW JESUS—not simply about Jesus? How has Jesus been a source of life and light for you?
8) Living the GOOD NEWS! THIS IS AN ENERGIZING PART OF THE JOURNEY!
B. As additional reflection on each of the session topics there are short podcasts available (8 to 11 minutes each). They will be up on the diocesan website (www.diojeffcity.org )each week…the first is already up--Public Life of Jesus with Fr.Dave Buescher
Also they are all available on one CD for the small fee of $2.00. Ask your parish core team leader…many parishes have purchased some—or I can send you one—snail-mail or my husband can e-mail the file.
MAY THE LORD BLESS YOU AND THE SPIRIT GUIDE YOU! Carolyn Saucier and Jim Kemna
Yes our blog went into hibernation between WC sessions--but we are up and running now! And we do hope to hear from you---questions, creative ideas for facilitation, something that worked well, problems...and much more!
Welcome to the second series of WHY CATHOLIC MEETINGS beginning near or during LENT 2010. AND THANK YOU FOR YOUR CONTINUED COMMITMENT TO THIS FAITH-SHARING JOURNEY. It could not happen without leaders like you? I do hope you read the Bishop’s column this past week encouraging Catholics throughout the diocese to take advantage of this opportunity to unwrap treasures of our faith—and you are leaders in this movement! There are three key points to this message: facilitation suggestions, blog address and podcasts on CD’s, questions for the blog.
SESSION 1: PUBLIC LIFE OF JESUS
A. SOME ADDITIONAL QUESTIONS (I hope this helps…let me know…feedback is always helpful)
1) As the session begins ask the participants: What do you already know about the Public life of Jesus? What most impresses you or challenges you?
Instead of doing all the reading at once you might do two or three paragraphs at a time and then invite participants to talk about what struck them ?
2) If Jesus asked you “Who do you say that I am” how would you respond?
3) In his public life—through story and witness, Jesus primarily taught about the “KINGDOM OF GOD.” What do you understand by Kingdom of God?
4) Some scripture scholars say the Jesus was killed because of “the stories (primarily parables)he told and the people he ate with” Why would his stories and eating habits make people angry?
5) What witness about prayer does Jesus’ public life give us?
6) What do you think Jesus most wanted to teach us and the whole world through his public life? Explain.
7) In your faith journey, what has helped you KNOW JESUS—not simply about Jesus? How has Jesus been a source of life and light for you?
8) Living the GOOD NEWS! THIS IS AN ENERGIZING PART OF THE JOURNEY!
B. As additional reflection on each of the session topics there are short podcasts available (8 to 11 minutes each). They will be up on the diocesan website (www.diojeffcity.org )each week…the first is already up--Public Life of Jesus with Fr.Dave Buescher
Also they are all available on one CD for the small fee of $2.00. Ask your parish core team leader…many parishes have purchased some—or I can send you one—snail-mail or my husband can e-mail the file.
MAY THE LORD BLESS YOU AND THE SPIRIT GUIDE YOU! Carolyn Saucier and Jim Kemna
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