Pentecost
Pentecost is a Christian
holy day commemorating the descent of the Holy Spirit upon
the disciples of Jesus Christ, according to the New Testament
of the Bible. It is also known as Whitsunday, or Whit Sunday.
In the United States, Christians
share their perspective about the meaning of Pentecost as
well as how the diversity of languages and cultures can enhance
their worship and fellowship with each other. Christians see
Pentecost as an expansion of God’s favor and care from
Judaism to all peoples.
As recorded in the New Testament
of the Bible, it was on the 50th day after Easter that the
apostles were praying together and the Holy Spirit descended
on them. They received the “gift of tongues” -
the ability to speak in other languages - and immediately
began to preach about Jesus Christ to Jewish people from all
over the world who had flocked to Jerusalem for the Feast
of Shavuot.
Pentecost Sunday is one of
the most ancient feasts of the Church, celebrated early enough
to be mentioned in the Acts of the Apostles (20:16) and St.
Paul’s First Letter to the Corinthians (16:8). It is
the 50th day after Easter (if we count both Easter and Pentecost)
and it supplants the Jewish Feast of Shavuot which took place
50 days after the Passover and which celebrated the sealing
of the Old Covenant on Mount Sinai.On the surface, Shavuot
and Pentecost have very different themes, in spite of their
ancient links, one representing the law of God and one representing
the theme of evangelism. On a deeper level they might be argued
to have much in common, for both call to mind a God who wishes
to reveal his plan, his power and his way to troubled humanities
on earth.
Pentecost is often called
“the birthday of the Church.” On this day, with
the descent of the Holy Spirit, Christ’s mission is
completed, and the New Covenant is inaugurated. It is interesting
to note that St. Peter, the first pope, was already the leader
and spokesman for the Apostles on Pentecost Sunday (see Acts
2:14ff).
The Acts of the Apostles recounts
the story of the original Pentecost as well (Acts 2). Jews
from all over were gathered in Jerusalem to celebrate the
Jewish feast. On that Sunday, ten days after the Ascension
of Our Lord, the Apostles and the Blessed Virgin Mary were
gathered in the Upper Room, where they had seen Christ after
his Resurrection:
And suddenly there came a
sound from heaven, as of a mighty wind coming, and it filled
the whole house where they were sitting. And there appeared
to them parted tongues as it were of fire, and it sat upon
every one of them: And they were filled with the Holy Ghost,
and they began to speak with diverse tongue, according as
the Holy Ghost gave them to speak. [Acts 2:2-4]
Christ had promised His Apostles
that He would send His Holy Spirit, and, on Pentecost, they
were granted the gifts of the Spirit. The Apostles began to
preach the Gospel in all of the languages that the Jews who
were gathered there spoke, and about 3,000 people were converted
and baptized that day.
Gifts of the Holy Spirit Lead
to the Fruits of the Holy Spirit
When the Holy Spirit descended
upon the Apostles, they were granted the gifts of the Holy
Spirit. Those gifts helped them to fulfill their mission to
preach the Gospel to all nations. For us, too, those gifts
– granted when we are infused with sanctifying grace,
the life of God in our souls – help us to live a Christian
life. These gifts are: Wisdom, Understanding, Counsel, Fortitude,
Knowledge, Piety and Fear of the Lord.
The seven gifts of the Holy
Spirit are enumerated in Isaiah 11:2-3. They are present in
their fullness in Jesus Christ but are found in all Christians
who are in a state of grace. We receive them when we are infused
with sanctifying grace, the life of God within us—as,
for example, when we receive a sacrament worthily. As the
current Catechism of the Catholic Church notes, "They
complete and perfect the virtues of those who receive them."
Infused with His gifts, we respond to the promptings of the
Holy Spirit as if by instinct, the way Christ Himself would.
Wisdom is the first and highest
gift of the Holy Spirit, because it is the perfection of faith.
Through wisdom, we come to value properly those things which
we believe through faith. The truths of Christian belief are
more important than the things of this world, and wisdom helps
us to order our relationship to the created world properly,
loving Creation for the sake of God, rather than for its own
sake.
Understanding is the second
gift of the Holy Spirit, and people sometimes have a hard
time understanding (no pun intended) how it differs from wisdom.
While wisdom is the desire to contemplate the things of God,
understanding allows us grasp, at least in a limited way,
the very essence of the truths of the Catholic Faith. Through
understanding, we gain a certitude about our beliefs that
moves beyond faith.
Counsel, the third gift of
the Holy Spirit, is the perfection of the cardinal virtue
of prudence. Prudence can be practiced by anyone, but counsel
is supernatural. Through this gift of the Holy Spirit, we
are able to judge how best to act almost by intuition. Because
of the gift of counsel, Christians need not fear to stand
up for the truths of the Faith, because the Holy Spirit will
guide us in defending those truths.
While counsel is the perfection
of a cardinal virtue, fortitude is both a gift of the Holy
Spirit and a cardinal virtue. Fortitude is ranked as the fourth
gift of the Holy Spirit because it gives us the strength to
follow through on the actions suggested by the gift of counsel.
While fortitude is sometimes called courage, it goes beyond
what we normally think of as courage. Fortitude is the virtue
of the martyrs that allows them to suffer death rather than
to renounce the Christian Faith.
The fifth gift of the Holy
Spirit, knowledge, is often confused with both wisdom and
understanding. Like wisdom, knowledge is the perfection of
faith, but whereas wisdom gives us the desire to judge all
things according to the truths of the Catholic Faith, knowledge
is the actual ability to do so. Like counsel, it is aimed
at our actions in this life. In a limited way, knowledge allows
us to see the circumstances of our life the way that God sees
them. Through this gift of the Holy Spirit, we can determine
God's purpose for our lives and live them accordingly.
Piety, the sixth gift of the
Holy Spirit, is the perfection of the virtue of religion.
While we tend to think of religion today as the external elements
of our faith, it really means the willingness to worship and
to serve God. Piety takes that willingness beyond a sense
of duty, so that we desire to worship God and to serve Him
out of love, the way that we desire to honor our parents and
do what they wish.
The seventh and final gift
of the Holy Spirit is the fear of the Lord, and perhaps no
other gift of the Holy Spirit is so misunderstood. We think
of fear and hope as opposites, but the fear of the Lord confirms
the theological virtue of hope. This gift of the Holy Spirit
gives us the desire not to offend God, as well as the certainty
that God will supply us the grace that we need in order to
keep from offending Him. Our desire not to offend God is more
than simply a sense of duty; like piety, the fear of the Lord
arises out of love.
The example of the Apostles
shows that the gifts of the Holy Spirit lead to the fruits
of the Holy Spirit – works that we can only perform
through the assistance of the Holy Spirit. Therefore, the
performance of such works in an indication that the Holy Spirit
dwells in the Christian believer. The twelve Fruits of the
Holy Spirit are: Charity (or love), Joy, Peace, Patience,
Benignity (or kindness), Goodness, Longanimity (or long suffering),
Mildness, Faith, Modesty, Continency, and Chastity.
In the February issue of
“The Catholic Communicator”, Rev. Dwight Longenecker,
Administrator, Our Lady of the Rosary, Greenville, wrote the
following article.
Is the Next Pope the Last Pope?
In the year 1140 an Irish
bishop named Malachy visited Rome with a group of monks. They
climbed the Janiculum Hill to thank God for the safe completion
of their journey. While there (as the story goes) Malachy
had a vision in which he “saw” 111 popes to the
end of time. Each pope was chronicled with a short, cryptic
epigram in Latin. What makes this ancient tale interesting
is that with the retirement of Benedict XVI, the last pope
on Malachy’s list is about to be elected. This is where
it gets interesting. Because the Irish seer was supposedly
given a prophecy that the last pope on his list is also the
last pope before the return of Christ, the prophecy for the
last pope is longer and contains an alarming vision. It reads:
“During the last
persecution of the Holy Roman church there shall sit Peter
of Rome, who shall feed the ship amidst the many great tribulations,
and when these have passed, the City of the Seven Hills shall
be utterly destroyed and the awful Judge will judge the people.”
Conspiracy theorists love
poring over the prophecies of St. Malachy straining to make
sense of their cryptic messages. John Paul II’s epigram
was “the labor of the sun” so theorists dug around
until they discovered he was born on the day of an eclipse
and they found a medieval poem (but never published the reference
that referred to an eclipse as “the labor of the sun.”
The epigram for Benedict XVI
was a rather obscure phrase, “the glory of the olive.”
After Benedict’s selection the prophecy hounds pointed
out that there is a famous Benedictine monastery called Monte
Oliveto, and the Benedictine crest has an olive branch in
it (but they didn’t actually show a picture of that
crest). Anyway, the connection is in the name he chose. St.
Benedict is the glory of Monte Oliveto and the Benedictines
who love olive branches.
Then, wide eyes and gasps
of wonder are emitted when the name of Ghanaian Cardinal Turkson’s
name is mentioned as a front runner to be the next pope. His
name is Peter! And he studied in Rome!! In Ghana, they call
him, “Peter of Rome”!!!
So, for them, Peter the Roman,
is about to be elected. It’s all very exciting to think
that the second coming and the end of the world is nigh! Just
when were all so disappointed when the Mayan calendar end
of the world thing fizzled out...
Unfortunately, these theorists
fail to recognize a few facts. For example, although St. Malachy
was a historic figure from the twelfth century, there is no
mention of his prophecies before 1590. And surprise! surprise!
- the prophetic mottos for the popes are quite accurate for
the period between 1150 up to the late 1500s. Then they become
obscure and inaccurate. Kind of fishy. Maybe like the whole
thing was written about 1590 or so when the prophecies were
purportedly discovered?
Scholars have judged the prophecies
of the 12th century St. Malachy to be a rather poor 16th century
forgery - probably produced to influence a papal election
at the time. So you can probably sleep peacefully tonight.
The end of the world is probably not nigh. On the other hand
... why not prepare your soul just to be on the safe side.
(Father Longenecker is the
host of “More Christianity,” which airs on Thursday
at 2 p.m. with an encore on Saturdays at 3 p.m. on Catholic
Radio.)
* All this speculation is now
moot since the College of Cardinals have elected a pope who
was not on Malachy’s list.
Francis I’s To-Do List
Seven Challenges Facing the Pope
NBC News Vatican analyst
and papal biographer, George Weigel, says Cardinal Bergoglio
was the right choice, a man whose simplicity, austerity and
gentleness can put the church on the road to a new future.
Not a “maintenance guy” that merely oversees the
status quo, Pope Francis is expected to teach the Church how
to be missionary again.
Pope Francis has a to-do list
as long as his cassock. He will lead 1.2 billion Catholics
and a church at a crossroads - wrestling with scandal after
scandal, changing demographics and calls for liberalization.
Here are seven pressing challenges
for the new pope:
1. Cleaning house at the Vatican
- Pope Benedict XVI ordered that a report on church bureaucracy
be shown to only two men - himself and his successor. After
he gives it a read, Francis will have to address backbiting,
corruption and cronyism inside the Vatican and increasing
pressure to makes its finances more open. Church analysts
were watching closely to see whether cardinals would elect
a Vatican insider protective of church secrecy. Instead they
picked a man from halfway around the world.
2. Leading the church out
of the sex abuse scandal - The crisis consumed Benedict’s
papacy and threatened to overshadow the conclave, with abuse
victims even calling for some cardinals to recuse themselves
from the selection process. Victims’ groups still want
the Vatican to disclose more about its role in failing to
protect children. One such organization, the Survivors Network
of those Abused by Priests, said it was grateful that Francis
was not on its list of the worst choices for pope - but warned
that very little about the crisis has been exposed in South
America.
3. Getting along with other
faiths - Benedict caused a furor when, in 2006, he quoted
an emperor who had characterized some teaching of the Prophet
Muhammad as “evil and Inhuman.” Benedict is credited
with repairing rifts with Jews, however, and the new pope
has also been praised for cultivating a strong relationship
with Judaism. After Francis’ election, the head of the
World Jewish Congress praised him as someone “known
for his open-mindedness.”
4. Winning the West - Benedict
couldn’t stop the decline of the church in its traditional
stronghold of Europe. Meanwhile in the US, a Pew Study released
last month found that only 27% of the church’s members
defined themselves as “strong” Catholics - a four-decade
low. Cardinal Sean O’Malley of Boston, who was considered
a papal contender, expressed hope that Francis would fight
rising secularism: “We pledge our faithful support for
the Holy Father as he leads the Church in proclaiming the
New Evangelization, inviting all people to develop a closer
relationship with Christ and to share that gift with others.”
5. Should women be priests?
And should priests marry? - Francis will have to address growing
debate within the church about the celibacy requirement for
priests. A priest in Australia admitted last year that he
had been married for a year and said “there are more
like me.” Benedict also delivered a veiled rebuke to
an Austrian priests’ group that wants the church to
allow women to be ordained and to get rid of the celibacy
requirement.
6. Modernization - Majorities
of Catholics in the US have said in surveys that they want
the pope to lead the church in a more liberal direction. A
New York Times/CBS News poll of Catholics last month found
that six in ten support gay marriage, and seven in ten want
the church to allow birth control. Three-quarters supported
abortion in at least some circumstances. In Argentina, then-Cardinal
Bergoglio clashed with the president over a 2010 law allowing
gay marriage. “It is a move by the father of lies to
confuse and deceive the children of God,” he said.
7. Persecution - Open Doors,
a group that documents Christian persecution, reported earlier
this year that 100 million Christians are oppressed around
the worldwide, with countries in Asia and the Middle East
by far the worst offenders. Benedict claimed that Christians
are the most oppressed religious group in the world, facing
discrimination and often violence. As pope, Francis must also
be church’s most prominent diplomat. “This situation
is intolerable,” Benedict said in 2010, “since
it represents an insult to God and to human dignity.”
(Http://worldnews.nbcbews.com)
The Scrutinies
The rites called the
Scrutinies are celebrated with the catechumens (those to be
baptized on Holy Saturday, are now referred to as the Elect)
on the 3rd, 4th, and 5th Sundays of Lent.
To scrutinize means to examine
something very closely. When we celebrate the Scrutinies at
Mass, we are not scrutinizing the Elect. Rather, they are
scrutinizing their own lives before God and we are called
to do the same along with them. The goal is to be strengthened
to overcome the power of sin.
The Scrutinies are most effective
when the faith community, together with the Elect, identify
concrete issues that they and we need to confront: we name
the evils that prevent us from living the Gospel fully. These
evils or obstacles then become the focus of the intercessions
that are prayed during the Scrutinies
The scrutinies are intended
to complete the conversion of the elect, to mirror the catechumens’
progress toward Baptism. Each of John’s three “baptismal”
Gospels - the Samaritan woman, the man blind from birth, and
the raising of Lazarus - features a principal character who
progressively grows in his/her understanding of who Jesus
really is.
In the first scrutiny on the
Third Sunday of Lent (March 3rd at 10:30 a.m. Mass), the Samaritan
woman begins by addressing Jesus politely, though not perceptively,
as “Sir.” She progresses to, “I can see
that you are a prophet,” and then provides an opening
for Jesus to reveal his true identity: “I know the Messiah
is coming.” Jesus replies, “I AM he” (Jesus
ascribes to himself the Divine Name). Eventually, the townspeople
make a “profession of faith” similar to the catechumens’
profession at Baptism: “This is truly the Savior of
the world.”
In the second scrutiny on
the Fourth Sunday of Lent (March 10th at 8 a.m. Mass), the
parallels for reflection abound. The blind man washes in Siloam
for the gift of sight; the catechumens “wash”
in the baptismal font for the gift of faith. Samuel anoints
David; Jesus anoints the man’s eyes; the Church anoints
in Baptism and Confirmation. The Lord cautions Samuel not
to judge from appearances; Jesus bestows not merely sight
but faith’s insight. The man not only sees Jesus but
“sees” who Jesus really is. Ephesians “sees”
this as our miracle, too: “You were once in darkness,
but now you are light in the Lord. Live as children of light.”
As did the Samaritan woman,
the blind man reveals his progress in understanding who Jesus
is by the titles he uses to address Jesus, at first simply,
“the man called Jesus.” Questioned by the authorities,
the man formerly blind advances to “he is a prophet.”
Ultimately, he professes his faith, “I do believe, Lord,”
and worships.
The blind man’s progression
toward faith is paralleled by the regression of the sighted
characters. Jesus’ disciples asked, “Rabbi, who
sinned, this man or his parents, that he was born blind?”“
The religious leaders embrace this explanation (which Jesus
rejects), and it prompts their final insult: “You were
born totally in sin, and are you trying to teach us?”
Ultimately, the man’s physical blindness is eclipsed
by the sighted (religious) characters’ blindness of
heart. “Surely we are not also blind?” Jesus seals
the reversal: “If you were blind, you would have no
sin; but you say, ‘We see,’ so your sin remains.”
In the third, and final, scrutiny
on the Fifth Sunday of Lent (March 17th 5:30 p.m.), the raising
of Lazarus crowns Jesus’ wonderous deeds. Ironically,
it also heightens official hostility, thus making Jesus’
restoring another’s life the immediate cause of losing
his own. Jewish tradition held that the soul hovered near
the dead body for three days. By specifying that Lazarus had
been in the tomb four days (Martha even warns of a stench),
John emphasizes that Jesus has complete and sovereign power
even over humankind’s moral enemy, death. Of special
importance to communities with catechumens is the story’s
concluding detail. When Lazarus comes forth from the tomb
alive, by Jesus’ power, the community still has work
to do. “Untie him and let him go,” Jesus commands.
Raised to life by God’s power, summoned to a new beginning
by Jesus, the newly baptized like Lazarus, are entrusted to
the community, whose role is crucial to their being set free
to walk in the new life to which God has called them in Baptism.
Copyright © Pastoral Patterns,
Micheal E. Novak and Peter J. Scagnelli, World Library Publications,
J.S. Paluch Company, Inc. Spring 2013
MANGER
Paul Turner
A Christmas manger is
a three- dimensional display of characters who populate the
story of the birth of Christ. It is also known as a crib or
a crèche. St. Francis of Assisi originated the custom
in the 13th century, and it has been adopted by homes, churches
and even some public squares around the world.
A manger scene usually shows
Mary and Joseph together with shepherds and magi, all in reverent
pose before the newborn Jesus, who lies in an animal feeding
trough. Around them gather livestock - lambs, a cow, a donkey,
and the camels that transported the magi. An angel may hover
above the scene proclaiming “Glory to God in the highest!”
Most of these figures can be traced to the Gospel accounts
of the birth of Jesus (Mt 1:18-2:12 and Lk 2:1-20), but the
cow and donkey (or ox and ass) come from a prophecy in Isaiah
1:3. Some scenes are filled with more delightfully fanciful
figures. In all, the manger proclaims that Christ was born
for all - the wise and the poor, angels as well as animals.
The manger foreshadows the
Eucharist because Jesus would give his Body and Blood for
food. It also foreshadows the cross; in art, the crib and
swaddling clothes sometimes resemble a coffin and burial clothes.
When the manger is first erected,
it may be blessed with prayers from the Book of Blessings,
which are also found in Catholic Household Blessings and Prayers.
In a church, the manger is
not supposed to occupy a place in the sanctuary, lest it block
one’s view of the altar. Still, it is filling to arrange
the scene in a place where the faithful can come, look, and
be inspired to praise God for the miracle of Christmas.
Copyright © 2008 Resource
Publications, 160 E. Virginia Street #290, San Jose, CA 95112.
Paul Turner, pastor of St. Munchin Parish in Cameron, MO holds
a doctorate in sacramental theology from Sant’ Anselmo
University in Rome.
WHAT IS THE LITURGY OF
THE HOURS?
The Liturgy of the Hours is
a small but bulky and intimidating-looking red-bound prayer
book with lots of confusing multi-colored ribbons. It is that,
but, of course, it is much more.
Also known as The Divine Office,
the “hours” are comprised of a four-week cycle
of psalms, biblical readings and songs, prayers of intercession,
blessings, and other readings from spiritual writings, separated
into morning, evening, daytime and night prayer, and an office
(collection) of readings. It is the required daily prayer
of clergy and many in consecrated religious life, but it is
also a rich source of prayer for all the members of the church.
The Acts of the Apostles talks
about how the early Christian community was faithful to the
Jewish tradition of gathering for prayer at appointed times.
There is also the exhortation
in St. Paul’s letters to “pray without ceasing”
(1 Thes 5:17) as well as Jesus’ telling his disciples
an entire parable about the “necessity for them to pray
always without becoming weary” (Luke 18:1). Christians
took these commands seriously. By the 200s they were gathering
for morning and evening prayer. Daily prayer at regular intervals
was something available to all Christians.
As the early church moved
into the Middle Ages, however, the practice fragmented into
two forms: The ‘monastic office,” the preserve
of monasteries, and a simpler version, the “cathedral
office,” celebrated in parish churches. Even the more
accessible cathedral office, though, came to be viewed as
something belonging to the clergy and, therefore, remote from
lay people.
Centuries went by before the
Second Vatican Council, in its Constitution on the Sacred
Liturgy (1963), sought to put the Hours back into the hands
of the whole church. Vatican II recognized that the Liturgy
of the Hours “is devised so that the whole course of
the day and night is made holy by the praises of God... The
purpose of the office is to sanctify the day.”
The Hours are a way to grow
in several aspects of prayer. They are a ritual that opens
those praying to a deeper recognition of the sacredness not
only of the entire day bur also of all creation. They punctuate
the day with prayer and thus make the time in between more
prayerful.
They are a way to pray is
not “without ceasing” then at least with “unceasing”
consistency. They help to develop the habit of persistence
in prayer. And the “public prayer of the church,”
praying the Hours, whether alone of with a group, puts you
in communion with the entire praying church.
Simplified versions of Liturgy
of the Hours exist, but if you are going to make the effort
to pray them, it is worth going to the real things, which
with all its ribbons, is not that difficult to learn to use.
The print version, Christian Prayer: The Liturgy of the Hours,
is available from Catholic Book Publishing Co., and you can
also find the Liturgy of the Hours itself online.
Indulgences
Paul Turner
An indulgence is the remission
of punishment for a forgiven sin. If you child breaks a window
at home and tells you, “I’m sorry,” you
may forgive the young offender, but you may still issue a
punishment. In the Catholic Church the sacrament of reconciliation
brings forgiveness of sins, which may still carry punishments.
Indulgences relax the punishments.
Indulgences first appeared
in the 11th century as a way of reducing the penance one was
required to perform after confessing a sin. Several hundred
years later they were understood to relax punishments after
death - partially or totally. During the Reformation, the
abuse of indulgences received sound criticism. People were
selling them outright, claiming that you could buy your way
into heaven.
In the past, some indulgences
came with a certain number of days or years attached. The
church explained that if you gained the indulgence, it would
speed your progress from purgatory to heaven by that amount
of time. Today we no longer apply this metaphor of time.
Although the sale of indulgences
has ceased, the practice of performing certain actions to
obtain indulgences continues. The church believes that the
good accomplished by Christ and the saints may be shared by
the faithful who perform actions of prayer, charity, and self-sacrifice.
Believers may even ask God to extend mercy to the faithful
departed by remembering these benefits. An appreciation of
indulgences is based on the belief that sinful behaviors carry
consequences ever after death and that God will respond favorably
to prayers for mercy.
An indulgence is obtained
by performing a devotional action, celebrating the sacrament
of reconciliation, sharing the Eucharist, and praying for
the intentions of the pope. It celebrates the mercy of God.
Copyright © 2000, Resource
Publications, Inc. 160 E. Virginia St. #290, San Jose, CA
95112. Paul Turner, pastor of St. Munchin Parish in Cameron,
MO, hold a doctorate in sacramental theology from Sant’
Anselmo University in Rome.
Silence Before Mass
Paul Turner
Silence is sacred. No words
can adequately express the mystery of God. Everything we try
to say falls short. In quiet, we can sense God’s presence
even more deeply than in sounds.
At designated times of the
Mass, we fall silent to offer prayers, to reflect on the Scripture
or to thank God for the Eucharist. But “even before
the celebration itself, it is commendable that silence be
observed in the church, in the sacristy, in the vesting room,
and in adjacent areas, so that all may dispose themselves
to carry out the sacred action in a devout and fitting manner”
(General Instruction of the Roman Missal 45).
Many sounds precede Mass.
At home and in the car, you may have the television or radio
on, or you may be conversing with family and friends about
many things. At church, in the minutes before Mass begins,
you might hear people greeting people, someone leading a rosary,
musicians tuning their instruments, cantors rehearsing the
psalm, or coins plunking into the poor box. The organist might
play a prelude or the song leader might rehearse a hymn with
you. All these sounds serve some purpose and they help prepare
us for the Eucharist.
But some time of silence beforehand
helps everyone enter the Mass devoutly. In silent prayer,
we think about the role we are to play, the songs we will
sing, the prayers we will offer, the Scriptures we will hear,
the sacrifice we make, the service to give our neighbor, and
the presence of Jesus Christ, who comes to us in sacrament
to nourish us at this Mass and throughout the week. His holiness
renders us speechless.
Copyright © Resource Publications,
160 E. Virginia St. #290, San Jose, CA 95112. Paul Turner,
pastor of St. Munchin Parish in Cameron, MO, hold a doctorate
in sacramental theology from Sant’ Anselmo University
in Rome.
Swieconka
Swieconka (sh-vee-en-soon-kah)
is one of the most enduring and beloved Polish traditions.
Baskets containing a sampling of Easter foods are brought
to church to be blessed on Holy Saturday. The basket is traditionally
lined with a white linen or lace napkin and decorated with
sprigs of boxwood (bukszpan), the typical Easter evergreen.
Poles take special pride in preparing a decorative and tasteful
basket with crisp linens, occasionally embroidered for the
occasion and just enough boxwood and ribbon woven through
the handle. Observing the beautiful foods and creations of
other parishioners is one of the special joys of the event.
While in some older or rural
communities, the priest visits the homes to bless the foods,
the vast majority of Poles and Polish Americans visit the
church on Holy Saturday once again praying at the Tomb of
the Lord, normally a decorative mock-up of the Tomb.
The priest then sprinkles
the individual baskets with Holy Water. More traditional Polish
churches use a straw brush for dispersing the Water; others
use the more modern metal Holy Water sprinkling wand. In some
parishes, the baskets are lined up on long tables; in others,
parishioners process to the front of the Altar carrying their
baskets, as if in a Communion line. Older generations of Polish
Americans, descended from early 19th century immigrants, tend
to bless whole meal quantities, often brought to church halls
or cafeterias in large hampers and picnic baskets. Newer Polish
immigrants at Polish-language parishes along with Poles in
urban Poland present the smaller arrangement of select goods
described here.
A Traditional Polish Swieconka
Basket
Basket Contents and Symbolism:
Maslo / Butter : This dairy
product is often shaped into a lamb (Baranek Wielkanocny),
reminding us of the goodness of Christ that we should have
toward all things.
Chleb / Easter Bread : A round
of rye loaf topped with a cross, symbolic of Jesus, the Bread
of Life.
Chrzan / Horseradish : Symbolic
of the Passion of Christ still in our minds, but sweetened
with some sugar because of the Resurrection (May be white
or pink [with grated red beets]).
Jajka / Eggs and Pisanki :
Indicate new life and Christ’s Resurrection from the
Tomb.
Kielbasa / Sausage : A spicy
sausage of pork products, indicative of God’s favor
and generosity.
Szynka / Ham : Symbolic of
great joy and abundance. (In addition to the large ham cooked
for the Easter Meal, often a special small ham, called the
Szynka Wielkanocny, is purchased specially for Swieconka basket.)
Slonina / Smoked Bacon : A
symbol of the overabundance of God’s mercy and generosity.
Sol / Salt : So necessary an
element in our physical life, that Jesus used its symbolism:
“You are the salt of the earth.”
Ser / Cheese : Shaped into
a ball, it is the symbol of the moderation Christians should
have.
Holy Water : Holy water is
used to bless the home, animals, fields and used in religious
rituals throughout the year.
Candle : A candle, often marked
like the Paschal Candle lit during the Easter Vigil is inserted
into the basket to represent Christ, Light of the World.
A colorful ribbon and sometimes
sprigs of greenery are attached.
Http://annhetzelgunkel.com/easter/basketdia.html
As we become acquainted with
the new translations in the Mass, many of you are wondering
what all these new words are and what they mean. Some of the
new words we are using may be unfamiliar to many of you. The
following list of definitions may help to increase your understanding
of the rich theology that underlies these texts. This glossary
of common liturgical terms come from the “United States
Conference of Catholic Bishops, in Washington, D.C.”
IT MIGHT BE GOOD TO HANG ONTO THIS LIST FOR FUTURE REFERENCE.
ABASEMENT:
The lowering of one of higher rank. Jesus abased himself
in that, though he was God, he lowered himself and became
a human person being so that he might save us from our sins
(see Phil 2:6-11).
ADOPTION:
In baptism, the Holy Spirit transforms us into children of
the Father, thereby making us his adopted sons and daughters
in the likeness of his eternal Son (see Eph 1:3-6). In this
way, the faithful are made “partakers in the divine
nature (cf. 2 Pt 1:4) by uniting them in a living union with
the only Son, the Savior” (“Catechism of the Catholic
Church,” 1129). In the sacraments, we become the sons
and daughters of God by adoption through Christ Jesus.
ANGELS
AND ARCHANGELS, CHERUBIM AND SERAPHIM, THRONES AND DOMINIONS:
Spiritual, personal and immortal creatures, with intelligence
and free will, who glorify God and serve him as messengers
of his saving plan. Traditionally, the choir of angels has
been divided into various ranks, including archangels, cherubim,
seraphim, thrones, dominions, principalities and powers (see
Col 1:16).
CHALICE:
From the Latin word “calix” meaning “cup”
(see Ps 116:13; Mt 20:22; 1Cor 10:16). The use of this term
in the liturgy points to the chalice’s function as a
particular kind of cup and indicated the uniqueness of what
it contains, the very blood of Christ.
CLEMENCY:
The loving kindness, compassion or mercy that God shows
to sinners. Our fellowship and union with Jesus and other
baptized Christians in the church, which has its source and
summit in the celebration of the Eucharist. By receiving Jesus
in Holy Communion, we are united to him and one another as
members of his body.
CONSECRATION:
The dedication of a thing or person to divine service
by a prayer or blessing. In the Mass, “consecration”
also refers to the words spoken by the priest whereby the
bread and wine are transformed into the risen body and blood
of Jesus.
CONSUBSTANTIAL:
The belief, articulated in the Nicene Creed, about the relationship
of the Father and the Son: that “in the Father and with
the Father, the Son is one and the same God” (CCC, 262).
CONTRITE:
To be repentant within one’s heart and mind for sins
committed and to resolve not to sin again.
COVENANT:
A solemn agreement between human beings, between God and a
human being, or between God and a people involving mutual
commitments or promises. In the Old Testament, God made a
covenant with the Jewish people. Jesus, through his death
and resurrection, made a new covenant with all humanity. One
enters into this new covenant through faith and baptism.
DAMNATION:
Eternal separation from God’s love caused by dying in
mortal sin without repentance.
GODHEAD:
The mystery of one God in three persons: Father, Son and Holy
Spirit.
HOMAGE:
The honor, respect and reverence due to another. Homage
is especially due to God, for he is eternal, all good, all
holy and all loving.
IMPLORE:
To plead, beseech or ask with humility. This is an
example of the self-deprecatory language in the Roman Missal
that helps to express our dependence on God. We humbly beg
the Father to hear and answer our prayers, for we ask them
in the power of the Holy Spirit and in the name of Jesus.
INCARNATION:
The Son of God assumed human nature and became man by being
conceived by the Holy Spirit in the womb of the Virgin Mary.
Jesus is true God and true man. As man, the Son of God obtained
our salvation. The use of this term in the Nicene Creed indicates
that Jesus’ birth has a significance beyond that of
any other human birth.
INEFFABLE:
That which cannot be conceived or expressed fully (see 1Cor
2:6-9). One cannot, for example, adequately describe in concepts
and words the mystery of the Trinity or the mystery of the
Incarnation.
INFUSION:
The Holy Spirit is poured into the hearts and souls of believers,
and so they are filled, or infused, with grace.
INTERCESSOR:
One who makes a petition on behalf of others. Our unique intercessor
is Jesus Christ, who intercedes on our behalf with the Father
(see Rom 8:34). The priest at Mass, acting in the person of
Christ, intercedes on behalf of the whole church.
JUSTIFICATION:
The gracious action by which God frees us from sin and makes
us holy and righteous before him.
LORD,
GOD OF HOSTS: From the word “sabaoth,”
hosts are the invisible powers that work at God’s command
over heaven and earth.
MEDIATOR:
One who unites or reconciles separate or opposing parties.
Thus, Jesus Christ is the “one mediator between God
and the human race” (1 Tim 2:5). Through his sacrificial
offering he has become high priest and unique mediator who
has gained for us access to the Father through the Holy Spirit.
MERIT:
The reward that God promises and gives to those who love him
and who by his grace perform good works. One cannot earn justification
or eternal life; they are the free gifts of God. Rather, our
merit is from God through Christ in the Holy Spirit. The Father
freely justifies us in Christ through the in-dwelling of the
Spirit; and Christians, by the same Holy Spirit, are empowered
to do good works of love and justice. In cooperating with
the Holy Spirit, the faithful receive further grace and thus,
in Christ, cooperate in the works of their salvation.
OBLATION:
A gift or sacrifice offered to God.
ONLY
BEGOTTEN SON: This title “signifies the unique
and eternal relationship of Jesus Christ to God his Father:
he is the only Son of the Father (cf. Jn 1:14, 18; 3:16, 18);
he is God himself (cf. Jn 1:1)” (CCC, 454). Jesus is
the Son of God not by adoption but by nature.
PASCHAL:
Referring to Christ’s work of redemption accomplished
through his passion, death, resurrection and ascension. Through
the paschal mystery, Jesus destroyed our death and restored
us to life. The paschal mystery is celebrated and made present
in the liturgy so that we can obtain the fruit of Jesus’
death and resurrection, that is the forgiveness of our sins
and the new life of the Holy Spirit.
PATRIARCHS:
Title given to the venerable ancestors or “fathers”
of the Semitic peoples, Abraham, Isaac and Jacob, who received
God’s promise of election.
PRECURSOR:
One who comes before as a herald. John the Baptizer
is the precursor of Jesus.
PROVIDENT
GRACE: The free and undeserved gift that God gives
us as he protects and governs all creation.
REDEMPTION:
Jesus Christ is our Savior and Redeemer because he frees us
from our sin through his sacrificial death on the cross.
TEMPORAL:
What pertains to this world of time and history, as opposed
to what pertains to God, such as our new life in Christ through
the in-dwelling of the Holy Spirit.
VENERATE:
To show devotion and respect to holy things and people. Catholics
venerate relics and saints. Veneration must be clearly distinguished
from adoration and worship, both of which pertain solely to
the Trinity and Jesus as the Son of God.
Who is St. Nicholas?
The true story of Santa Claus
begins with Nicholas, who was born during the third century
in the village of Patara. At the time the area was Greek and
is now on the southern coast of Turkey. His wealthy parents,
who raised him to be a devout Christian, died in an epidemic
while Nicholas was still young. Obeying Jesus’ words
to “sell what you own and give the money to the poor,”
Nicholas used his whole inheritance to assist the needy, the
sick, and the suffering. He dedicated his life to serving
God and was made Bishop of Myra while still a young man. Bishop
Nicholas became known throughout the land for his generosity
to those in need, his love for children, and his concern for
sailors and ships.
Under the Roman Emperor Diocletian,
who ruthlessly persecuted Christians, Bishop Nicholas suffered
for his faith, was exiled and imprisoned. The prisons were
so full of bishops, priests and deacons there was no room
for the real criminals - murderers, thieves and robbers. After
his release, Nicholas attended the Council of Nicaea in AD
325. He died December 6, AD 343 in Myra and was buried in
his cathedral church, where a unique relic, called manna,
formed in his grave. This liquid substance, said to have healing
powers, fostered the growth of devotion to Nicholas. The anniversary
of his death became a day of celebration, St. Nicholas Day,
December 6th.
Through the centuries many
stories and legends have been told of St. Nicholas’
life and deeds. These accounts help us understand his extraordinary
character and why he is so beloved and revered as protector
and helper of those in need.
One story tells of a poor
man with three daughters. In those days a young woman’s
father had to offer prospective husbands something of value
- a dowry. The larger the dowry, the better the chance that
a young woman would find a good husband. Without a dowry,
a woman was unlikely to marry. This poor man’s daughters,
without dowries, were therefore destined to be sold into slavery.
Mysteriously, on three different occasions, a bag of gold
appeared in their home providing the needed dowries. The bags
of gold, tossed through an open window, are said to have landed
in stockings or shoes left before the fire to dry. This led
to the custom of children hanging stockings or putting out
shoes, eagerly awaiting gifts from Saint Nicholas. Sometimes
the story is told with gold balls instead of bags of gold.
That is why three gold balls, sometimes represented as oranges,
are one of the symbols for St. Nicholas. And so St. Nicholas
is a gift giver.
One of the oldest stories
showing St. Nicholas as a protector of children takes place
long after his death. The townspeople of Myra were celebrating
the good saint on the eve of his feast day when a band of
Arab pirates from Crete came into the district. They stole
treasures from the Church of Saint Nicholas to take away as
booty. As they were leaving town, they snatched a young boy,
Basilios, to make into a slave. The emir, or ruler, selected
Basilios to be his personal cupbearer, as not knowing the
language, Basilios would not understand what the king said
to those around him. So, for the next year Basilios waited
on the king, bringing his wine in a beautiful golden cup.
For Basilios’ parents, devastated at the loss of their
only child, the year passed slowly. As the next St. Nicholas’
feast day approached, Basilios’ mother would not join
in the festivity, as it was now a day of tragedy. However,
she was persuaded to have a simple observance at home - with
quiet prayers for Basilios’ safekeeping. Meanwhile,
as Basilios was fulfilling his tasks serving the emir, he
was suddenly whisked up and away. St. Nicholas appeared to
the terrified boy, blessed him, and set him down at his home
in Myra. Imagine the joy and wonderment when Basilios amazingly
appeared before his parents, still holding the emir’s
golden cup. This is the first story told of St. Nicholas protecting
children - which became his primary role in the West.
Another story tells of three
theological students, traveling on their way to study in Athens.
A wicked innkeeper robbed and murdered them, hiding their
remains in a large pickling tub. It so happened that Bishop
Nicholas, traveling along the same route, stopped at this
very inn. In the night he dreamed of the crime, got up, and
summoned the innkeeper. As Nicholas prayed earnestly to God
the three boys were restored to life and wholeness. In France
the story is told of three small children, wandering in their
play until lost, lured, and captured by an evil butcher. St.
Nicholas appears and appeals to God to return them to life
and to their families. And so St. Nicholas is the patron and
protector of children.
Several stories tell of Nicholas
and the sea. When he was young, Nicholas sought to be holy
by making a pilgrimage to the Holy Land. There as he walked
where Jesus walked, he sought to more deeply experience Jesus’
life, passion and resurrection. Returning by sea, a mighty
storm threatened to wreck the ship. Nicholas calmly prayed.
The terrified sailors were amazed when the wind and waves
suddenly calmed, sparing them all. And so St. Nicholas is
the patron of sailors and voyagers.
Other stories tell of Nicholas
saving his people from famine, sparing the lives of those
innocently accused, and much more. He did many kind and generous
deeds in secret, expecting nothing in return. Within a century
of his death he was celebrated as a saint. Today he is venerated
in the East as wonder, or a miracle worker and in the West
as patron of a great variety of persons - children, mariners,
bankers, pawn brokers, scholars, orphans, laborers, travelers,
merchants, judges, paupers, marriage maidens, students, victims
of judicial mistakes, captives, perfumers, even thieves and
murderers! He is known as the friend and protector of all
in trouble or need.
Sailors, claiming St. Nicholas
as patron, carried stories of his favor and protection far
and wide. St. Nicholas chapels were built in many seaports.
As his popularity spread during the Middle Ages, he became
the patron saint of Apulia (Italy), Sicily, Greece, and Lorraine
(France), and many cities in Germany, Austria, Switzerland,
Russian, Belgium and the Netherlands.
Following his baptism in Constantinople,
Vladimir I of Russia brought St. Nicholas’ stories and
devotion to St. Nicholas back to his homeland where Nicholas
became the most beloved saint. Nicholas was so widely revered
that more than 2,000 churches were named for him, including
300 in Belgium, 34 in Rome, 23 in the Netherlands and more
than 400 in England.
Nicholas’ tomb in Myra
became a popular place of pilgrimage. Because of the many
wars and attacks in the region, some Christians were concerned
that access to the tomb might become difficult. For both the
religious and commercial advantages of a major pilgrimage
site, the Italian cities of Venice and Bari vied to get the
Nicholas relics. In the spring of 1087, sailors from Bari
succeeded in spirting away the bones, bringing them to Bari,
a seaport on the southeast coast of Italy. An impressive church
was built over St. Nicholas’ crypt and many faithful
journeyed to honor the saint who rescued children, prisoners,
sailors, famine victims, and many others through his compassion,
generosity, and the countless miracles attributed to his intercession.
The Nicholas shrine in Bari was one of medieval Europe’s
great pilgrimage centers and Nicholas became known as “Saint
in Bari.” To this day pilgrims and tourists visit Bari’s
great Basilica di San Nicola.
Through the centuries St.
Nicholas has continued to be venerated by Catholics and Orthodox
and honored by Protestants. By his example of generosity to
those in need, especially children, St. Nicholas continues
to be model for the compassionate life.
Widely celebrated in Europe,
St. Nicholas’ feast day, December 6th, kept alive the
stories of his goodness and generosity. In Germany and Poland,
boys dressed as bishops begged alms for the poor -sometimes
for themselves! In the Netherlands and Belgium, St. Nicholas
arrived on a steamship from Spain to ride a white horse on
his gift-giving rounds. December 6th is still the main day
for gift giving and merrymaking in much of Europe. For example,
in the Netherlands St. Nicholas is celebrated on the 5th,
the eve of the day, by sharing candies (thrown in the door),
chocolate initial letters, small gifts and riddles. Dutch
children leave carrots and hay in their shoes for the saint’s
horse, hoping St. Nicholas will exchange them for small gifts.
Simple gift giving in early Advent helps preserve a Christmas
Day focus on the Christ Child.
Dispensation from Form
Paul Turner
Sometimes a Catholic
engaged to a person of a different faith wishes to have the
marriage in the fiancé’s church. Many Catholics
believe that this can be done as long as a priest is present
for the ceremony. That is not entirely true.
When a baptized Catholic marries,
the wedding is expected to take place according to the canonical
form of marriage. That is, it should be witnessed by a priest
or a deacon in a Catholic church building according to the
rite of marriage approved for use there. However, for good
reasons, a Catholic may receive a dispensation from this canonical
form. Most commonly, those reasons include the close connection
between the non-Catholic party and the faith community of
which he or she is a member. The dispensation shouldn’t
be granted because the other building is prettier or has a
more appropriate size.
A dispensation from canonical
form is granted by the bishop, often through the chancellor,
after the parish priest of the Catholic party requests it.
The Catholic party requests this of the priest, who fills
out the appropriate papers and sends them to the chancery
for approval.
This is what many do not understand.
A dispensation from canonical form applies to more than the
church building. It applies to the rite of marriage and to
the minister. No Catholic priest or deacon has to be present
for the wedding once the dispensation from form has been obtained.
Many priests and deacons are happy to be there, and their
presence is normally welcomed by the couple and relieves the
Catholic family. But what makes the ceremony “Catholic”
is not the presence of a Catholic priest or deacon, but the
paperwork that few people see.
Copyright 2009 ©
Resource Publications, 160 E. Virginia St. #290, San Jose,
CA 95112, (408) 286-8505. Paul Turner, pastor of St. Munchin
Parish in Cameron, MO, holds a doctorate in sacramental theology
from Sant’ Anselmo University in Rome
Simple Catholic Wedding
Paul Turner
A Catholic wedding can
be a simple affair. When people think of a Catholic wedding,
they often imagine an extravagant event with expensive clothes,
multiple attendants, many ministers, and an elegant ceremony.
Many beautiful weddings have happened that way. Others are
done more simply.
Sadly, some couples who are
otherwise ready for marriage put off the wedding because they
cannot afford the ceremony, the reception, and other societal
expectations. They may even be tempted to choose a civil ceremony
at a courthouse just to avoid the complications of a Catholic
wedding.
But a Catholic wedding does
not have to be big or expensive. The ceremony can be conducted
as simply as a typical daily Mass or prayer service in a parish
church. Special clothes and a procession are not necessary.
There should be Scripture readings, the exchange of consent,
the blessings and some prayers. A little music would be nice,
but even that is not essential. The ceremony should take place
at church.
A Catholic wedding does not
demand the participation of a large number of people. Just
a bare minimum must be there: a priest or a deacon must witness
the exchange of the couple’s consent, and two other
witnesses must be present, but that’s all. Even in the
smallest of ceremonies, some family members and close friends
will want to attend, but the event can be kept very small.
A wedding is an important
occasion for the couple, their families, the church and the
society that will know them as husband and wife. For that
reason, most weddings require the coordination of many complicated
demands. But for good reasons, the ceremony can be done more
simply, and is still a Catholic wedding.
Copyright 2009 © Resource
Publications, 160 E. Virginia St. #290, San Jose, CA 95112,
(408) 286-8505. Paul Turner, pastor of St. Munchin Parish
in Cameron, MO, holds a doctorate in sacramental theology
from Sant’ Anselmo University in Rome.
Genuflection
Paul Turner
A genuflection is the action
begun from a standing position in which a worshiper moves
his or her right foot back a step, drops the right knee briefly
to the floor and then stands upright again. Most people naturally
bow their head while performing this action some make the
sign of the cross. Some hold onto a nearby pew for physical
support. The purpose of genuflection is for the worshiper
to honor Jesus Christ present in the Eucharist.
The priest genuflects three
times at Mass. During the Eucharistic Prayer, he genuflects
showing the Eucharistic Bread and after showing the Cup to
the people. He genuflects again before announcing, “This
is the Lamb of God.” Taken together, his genuflections
affirm the central belief about the Mass: during the Eucharistic
Prayer, the Holy Spirit changes the bread and wine into the
body and blood of Christ; that food then becomes communion
for the faithful. Additional genuflections should be made
in churches where a tabernacle containing the Blessed Sacrament
is in the sanctuary. In those cases, the priest genuflects
before and after Mass, and anyone passing in front of the
tabernacle also genuflects to it. Since a tabernacle containing
the Blessed Sacrament is commonly found in sanctuaries of
Catholic churches, the faithful typically make a genuflection
toward the tabernacle before entering and after leaving their
place. In church where the tabernacle is not in the sanctuary,
the faithful should bow to the altar before and after the
service instead. Genuflection is directed not toward the altar,
not toward the cross, not toward one’s proximity to
a pew, but to the presence of Christ in the Blessed Sacrament.
Formerly it was customary
to make a genuflection before a bishop and a double genuflection
(both knees to the ground) when the Blessed Sacrament was
exposed for adoration. These practices have been eliminated.
A single genuflection is always appropriate before the Blessed
Sacrament whether it is in the tabernacle or exposed in a
monstrance. You may bow to a bishop if you wish.
Copyright 1998 © Resource
Publications, 160 E. Virginia St. #290, San Jose, CA 95112,
(408) 286-8505. Paul Turner, pastor of St. Munchin Parish
in Cameron, MO, holds a doctorate in sacramental theology
from Sant’ Anselmo University in Rome.
“Hell” in the Creed
Paul Turner
In the Apostles’
Creed we say that Jesus descended into hell. After He died
and was buried, and before He rose again from the dead, He
entered hell. How is this possible? We generally understand
“hell” to mean the place of the damned, the lake
of fire described in Revelation 20:14-15. How could Jesus
go there?
The word has another meaning.
It also refers to the Old Testament realm of the dead where
both the condemned and the saved awaited judgment. In Jesus’
parable of the beggar Lazarus and the rich man, both characters
die and end up in a placed “Hades” or “the
netherworld” - a place the creed calls “hell.”
One rests in the bosom of Abraham, but the other suffers torment
(Luke 16:22-23). Christians believe that they souls of both
good and evil people who died before Jesus rose from the dead
dwelled in this place. The reason Jesus descended there was
to rescue the good. The Apostles’ Creed calls this place
“hell.”
Ephesians 4:9-10 says that
Jesus descended to the lower parts of the earth. It is this
passage that the creed quotes. When the creed says that Jesus
“rose again from the dead,” it means literally
“from among those who were dead.” We believe not
just that Jesus died and rose but that He visited the dead
at the time.
Some icons depict Jesus trampling
down the gate of this hell, grasping the arm of the first
person in line of those formerly held captive and bringing
them out to freedom. Traditionally, that first person is Adam,
and he is followed by all the righteous people of the Old
Testament who could not enjoy the resurrection until Jesus
Himself rose from the dead.
Copyright © 2010 Resource
Publications, 160 E. Virginia St. # 290 San Jose, CA 95112.
Paul Turner, pastor of St. Munchin Parish in Cameron, MO,
holds a doctorate in sacramental theology from Sant’
Anselmo University in Rome.
Consubstantial and Incarnate
Paul Turner
The
Nicene Creed proclaims our belief in the Trinity. Among its
points is that Jesus is consubstantial and incarnate. Neither
of these words is common in our vocabulary, but their appearance
in the creed shows how difficult it is for us humans to explain
the mystery of God.
“Consubstantial”
basically means “one in being,” but the word is
more technical. It proclaims our belief that there is only
one God, though the Godhead is manifest in more than one way.
God has one nature, but three persons. Jesus existed with
the Father before all ages - before He entered the world in
time and place on the first Christmas Day in Bethlehem. He
already existed, and He was always truly God - consubstantial
with the Father.
This belief entered the creed
after the Council of Nicaea in the fourth century because
of a heresy spread by a man named Arius. He believed that
Jesus had a beginning in time, and hence He could not share
the same Godhead as the Father. This opinion did not fit with
the evidence in the New Testament, so the early Church condemned
the thought of Arius and clarified mainstream Christian belief
by proclaiming that Jesus had always shared the same nature
with the Father - that He was consubstantial with the Father
- before and after He was born.
We also believe that Jesus
became “incarnate,” a word that means that Jesus
as God took on the flesh of a human. He was actually born,
thought He lost nothing of the Godhead by doing so. If you
had seen Jesus in the first century, you would have seen God
in flesh and bone.
These two difficult words
proclaim two sides of our belief. Jesus is God, and Jesus
is human - He is consubstantial and incarnate.
Copyright © 2009 Resource
Publications, 160 E. Virginia St. #290 San Jose, CA 95112.
Paul Turner, pastor of St. Munchin Parish in Cameron, MO,
hold a doctorate in sacramental theology from Sant’
Anselmo University in Rome.
Saints in the Eucharistic
Prayers
Paul Turner
When
Catholics pray we often ask the saints to join us just as
we ask friends and family. Privately, Catholics may pray to
a particular saint, but at Mass we address prayer to the Father.
Just as the assembly of the faithful on earth prays, the assembly
of the saints in heaven join in. This is especially obvious
in the eucharistic prayers that mention saints by name.
The clearest example is Eucharistic
Prayer I, which has origins in the fourth century. The first
versions of this prayer did not mention any saints, but as
devotion increased in subsequent centuries, the names of several
saints were added. The name of Mary appeared in the sixth
century with her title “Mother of our God and Lord,
Jesus Christ” to proclaim a recently defined belief
- not that God had a mother, but that Jesus, the Son of Mary
is God. Joseph was included in 1962. The names of the 12 apostles
follow - with Paul replacing Judas in the list. For balance,
12 martyrs come next - almost all of them from the early church
in Rome.
Later in the prayer more saints
are named. John the Baptist and Stephen head the second list
as key biblical figures. Matthias, who replaced Judas, is
finally mentioned, and then 12 more saints to balance the
group of 12 earlier in the prayer. This second list includes
seven women martyrs. Many priests do not read the whole list
of saints in Eucharistic Prayer I; the abridgement is permitted
for simplicity.
Other eucharistic prayers
name a single saint - for example, the patron of the local
church or the one whose feast is being celebrated. Whenever
saints are included in the eucharistic prayer, they appear
as intercessors who assist and as models to imitate.
Copyright © 2009 Resource
Publications, 160 E. Virginia St. #290 San Jose, CA 95112.
Paul Turner, pastor of St. Munchin Parish in Cameron, MO,
hold a doctorate in sacramental theology from Sant’
Anselmo University in Rome.
ENGLISH TRANSLATION
Paul Turner
In the year 2001, the Vatican
issued new rules for translating the liturgy form from Latin
into modern languages. Although the implications were not
immediately apparent to most churchgoers, a new translation
of worship texts has been undertaken, and the results will
affect all who pray in Catholic churches around the world.
The Vatican still publishes
its major documents in Latin, which serves as the source for
translation into modern languages. For many years the English
translation of the Mass followed a theory of translation that
focused more on English idioms than on the Latin words and
structures. Now the Vatican has asked that all modern languages
adhere more closely to the Latin words. The results will change
how Catholic worship sounds.
Many of the words at Mass
are inspired by passages from the Bible. By translating the
Latin more literally, allusions to the Scriptures should be
clearer. For example, just before receiving communion, Catholics
have been saying, “Lord, I am not worthy to receive
you, but only say the word and I shall be healed.” But,
the revised translation, which presents more of the Latin
words, says, “Lord, I am not worthy that you should
enter under my roof, but only say the word and my soul shall
be healed.” This will more readily call to mind the
words of the centurion who asked Jesus to heal his son (Mt
8:8).
The translation will display
a wider vocabulary than the present one. The Latin Missal
employs a muscular vocabulary of words for prayer, love, service
and other aspects of the Christian life. The revised translation
captures more color from the original. The shape of the Mass
will remain the same, but the new English translation should
enhance the sound of what we say and hear.
Copyright © 2009 Resource
Publications, 160 E. Virginia St. #290 San Jose, CA 95112.
Paul Turner, pastor of St. Munchin Parish in Cameron, MO,
hold a doctorate in sacramental theology from Sant’
Anselmo University in Rome.
Dispensation from Form
Paul Turner
Sometimes a Catholic engaged
to a person of a different faith wishes to have the marriage
in the fiance’s church. Many Catholics believe that
this can be done as long as a priest is present for the ceremony.
That is not entirely true.
When a baptized Catholic marries,
the wedding is expected to take place according to the canonical
form of marriage. That is, it should be witnessed by a priest
or a deacon in a Catholic church building according to the
rite of marriage approved for use there. However, for good
reasons, a Catholic may receive a dispensation from canonical
form. Most commonly, those reasons include the close connection
between the non-Catholic party and the faith community of
which he or she is a member. The dispensation shouldn’t
be granted because the other building is prettier or has a
more appropriate size.
A dispensation from canonical
form is granted by the bishop, often through the chancellor,
after the parish priest of the Catholic party requests it.
The Catholic party requests this of the priest, who fills
out the appropriate papers and sends them to the chancery
for approval.
This is what many do not understand.
A dispensation from canonical form applies to more than the
church building. It applies to the rite of marriage and to
the minister. No Catholic priest or deacon has to be present
for the wedding once the dispensation from form has been obtained.
Many priests and deacons are happy to be there, and their
presence is normally welcomed by the couple and relieves the
Catholic family. But what makes the ceremony “Catholic”
is not the presence of a Catholic priest of a deacon, but
the paperwork that few people see.
Copyright © 2009 Resource
Publications, 160 E. Virginia St. #290 San Jose, CA 95112.
Paul Turner, pastor of St. Munchin Parish in Cameron, MO,
hold a doctorate in sacramental theology from Sant’
Anselmo University in Rome.
“N. our Bishop”
Paul Turner
During the eucharistic prayer
at every Mass, we pray for the local bishop. In the text of
the prayer, he is called “N. our Bishop.” The
priest replaces the “N” with the bishop’s
first name - the name with which he was baptized.
This ancient custom shows
the bishop’s unifying role. The entire diocese prays
for him by name in the heart of every Mass. The people learn
their special relationship with this man, his responsibilities
for them, and their responsibilities to him.
The bishop mentioned is the
ordinary of the diocese in which the Mass is celebrated. If
members of your parish visit another diocese to celebrate
Mass, you do not pray for your own bishop. You pray for the
bishop of the place where the Mass occurs. Whenever priests
travel outside their diocese, they learn the name of the local
bishop so that they can pray for him at Mass.
Other bishops may also be
mentioned, including a coadjutor appointed to succeed the
bishop currently in office. An auxiliary bishop, who assists
the ordinary in office but will not succeed him, should also
be mentioned by name. If there is more than one auxiliary
bishop they may be mentioned as a group. When the bishop presides,
instead of saying his own name, he prays for “me, your
unworthy servant.” When the bishop of a diocese dies,
these words are omitted from the eucharitisc prayer because
there is no bishop in office.
During the Mass, we each pray
for our own concerns - our families, our coworkers, our neighbors
and all the people we love. But the church reminds us that
we also need to pray for those we might otherwise forget,
and one of them is N. our bishop.
Copyright © 2009 Resource
Publications, 160 E. Virginia St. #290 San Jose, CA 95112.
Paul Turner, pastor of St. Munchin Parish in Cameron, MO,
hold a doctorate in sacramental theology from Sant’
Anselmo University in Rome.
__________________________________________________________
Sacraments
Of
the seven sacraments instituted by Christ, Confirmation is
probably the one that is least known or appreciated. That’s
understandable because it focuses on the working of the Holy
Spirit who is often the forgotten person of the Trinity. The
Sacrament of Confirmation can be described as the sacrament
of spiritual maturity. It enriches the soul of the person
with deep graces (helps and assistance) of the Spirit. Confirmation
is the sacrament that calls recipients to witness courageously
the gift of faith by word and, especially, by the example
of their lives. The Vatican II’s Dogmatic Constitution
of the Church states that Catholics “are more perfectly
bound to the Church by the Sacrament of Confirmation and the
Holy Spirit endows them with special strength so that they
are more strictly obliged to spread and defend the faith,
both by word and deed, as true witnesses of Christ”
(Par. 11).
This sacrament harkens back
to the great Pentecost event (Acts: 2) when the disciples
were huddled in the upper room and the Holy Spirit, whom Jesus
had promised them, came upon them in the form of a mighty
wind and tongues of fire. The disciples gathered there had
been commanded by Jesus to take the good news of his death
and resurrection to the ends of the earth. Yet those gathered
there, up to that point, lacked a real understanding of what
Jesus’ life and death fully meant. But at the Last Supper
Jesus assured them that the Holy Spirit would come upon them
and teach them all they needed to know. They would be strengthened
to go everywhere proclaiming Jesus as Lord and Savior. Pentecost
was the moment of their confirmation.
Why do we have Confirmation?
What does this sacrament do for us?
The basic effects of Confirmation
are:
1. It roots us more deeply
in our relationship with God.
2. It unites us more firmly
with Christ and reminds us that every sacrament we receive
is an encounter with Jesus himself.
3. It increases in us the gifts
of the Holy Spirit:
• wisdom
• understanding
• counsel
• knowledge
• piety
• fortitude
• fear of the
Lord
4. It strengthens our bond
to the Church.
5. Finally, it gives us strength
to spread and defend the faith by word and deed.
If you consider what strengths
we need simply to live out Christian, Catholic lives in our
present society and to make moral decisions in the face of
serious temptation, it is easy to see how we need wisdom and
strength. For example, a married couple raising children need
to be able to counsel and encourage them to live their lives
not by following the way of least resistance, but by taking
the basic gospel message (“Love God and your neighbor”)
and making it a part of their lives. No matter what our vocation,
married, religious, priesthood or single, we need the strength
of the Spirit in our lives.
What happens at the conferral
of the sacrament?
The Sacrament of Confirmation
is conferred by the bishop and is usually given in the early
teen years when youngsters are mature enough to realize that
they face serious religious and moral issues in their lives.
Those received into the Church at the Easter Vigil (through
Baptism or the Profession of Faith) are confirmed as part
of their entrance rite into the Church. Adults who have never
received the sacrament for one reason or another should contact
their pastor to see when the sacrament can be received in
a ceremony with other unconfirmed adults in their diocese.
However, the Sacrament of Confirmation is not a prerequisite
to being married in the Church.
The oil used in the sacrament
symbolizes strength given to profess one’s faith in
difficulty. The laying on of hands by the bishop is the symbol
of the coming of the Holy Spirit upon the person. Few, if
any, of us may live in circumstances that demand we lay down
our lives for our beliefs. Yet there is seldom a day when
we are not faced with difficult choices that test the authenticity
of our faith.
www.americancatholic.org/e-News/FriarJack
The Fruits of the Spirit are
perfections that the Holy Spirit forms in us as the first
fruits of eternal glory. The tradition of the Church lists
twelve of them:
As you enter a Catholic church building,
you say hello to those arriving with you. Your parish may have
someone at the door to add to this friendly encounter. That
person is the greeter.
This role is fairly new. It evolved from
the church’s desire to encourage the “full, conscious,
and active participation” of the people in harmony with
Vatican II’s Constitution on the Sacred Liturgy (14).
Human beings are more apt to pray together, sing together, and
observe silences together if they are united in faith and service.
This bonding begins at each Mass as soon as we arrive at church.
Greeting one another is more than a social convention. It begins
to form the Body of Christ assembled for worship on this day.
Our time together at Mass is framed by the
formation of community before and after the service. When Mass
is over, we go in peace to love and serve the Lord. Having worshiped
as one, we leave to serve as one.
A greeter welcomes you to the building and
helps you feel at home. If you are unfamiliar with the church
you are visiting, the greeter will help you find participation
aids, a place to sit, the location of restrooms, and any other
useful information.
Even though some people take on the role
of greeter at a parish church, everyone shares this responsibility.
When you greet others on your way in or out of the building,
you are connecting with them in faith, acknowledging the values
you share, supporting them with your prayer, and reminding them
that none of us is alone. God is with us always, manifested
in the simple care of Christian brothers and sisters at church.
Copyright © 2008 Resource Publications,
160 E. Virginia St. #290, San Jose, CA 95112. Paul Turner, pastor
of St. Munchin Parish in Cameron, MO, holds a doctorate in sacramental
theology from Sant’ Anselmo University in Rome. Comment
online at www.rpinet.com/wwwboard/forum8/
Going to communion is a treasured privilege
among Roman Catholics. Most of the faithful present themselves
for the Eucharist at every Mass they attend. It is hard to imagine
a time when people received communion infrequently, but that
was the case for many centuries. As the church stressed our
belief in the real presence of Christ in the Eucharist, our
ancestors began to feel unworthy to share it. Some people took
this to an extreme and stopped receiving communion altogether.
That was never the idea. At the Last Supper,
Jesus said, “take and eat, take and drink.” He issued
an invitation; he did not set up a barrier. Consequently in
the year 1215, the Fourth Lateran Council decided to take action.
It required the faithful who had reached the age of discretion
to confess their sins at least once a year to their own parish
priest and to receive the sacrament of the Eucharist reverently
at least once a year at Easter.
A version of this rule is still in the Code
of Canon Law of the Roman Catholic Church. After their first
communion, each of the faithful must receive holy communion
at least once a year during the Easter season (the 50 days from
Easter Sunday to Pentecost), But for a just cause, people may
receive at another time of year (canon 920).
Having reached the age of discretion, Catholics
are obliged to confess grave sin at least once a year to any
priest (canon 989), which many have done during Lent to prepare
for an Easter communion. Lent is still a good time to go to
confession. Easter is a wonderful time to receive communion.
But we should confess grave sin right away and receive communion
every Sunday.
Copyright © 2010 Resource Publications,
160 E. Virginia St. # 290 San Jose, CA 95112. Paul Turner, pastor
of St. Munchin Parish in Cameron, MO, holds a doctorate in sacramental
theology from Sant’ Anselmo University in Rome.
