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
Sunday, February 28, 2010
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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