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.

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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:

Order of Mass

Paul Turner

The Order of Mass is the script we follow for every celebration of the Eucharist. It contains the words and movements that are repeated at every mass, from the sign of the cross to the dismissal. It does not include the readings nor any of the hymns. It is the parts of the Mass that stay the same.

The Order of Mass is located in the middle of the Sacramentary, a book that is also called the Roman Missal - the big red book that rests on the altar or in the hands of a server. The Order of Mass also appears in many books and pamphlets that people use to participate at Mass. Most Catholics know their lines very well, though sometimes they consult the Order of mass for long texts, such as the Glory to God and the Creed. Visitors find the Order of Mass helpful to figure out what is happening when, what words to say and what postures to adopt.

In the year 2002, the Vatican issued a revised edition of the Roman Missal. Although the Order of Mass did not change very much, the publication of this volume in Latin prompted a new English translation of its contents. During the summer of 2008, a comparison between the current and new translation of the people’s parts was published on this website: www.usccb.org/liturgy/missalformation/peoplesparts.pdf. The use of the new words was not authorized until the completion of the translation of the entire missal - a project expected to take a few years.

The new words are expected to cause some initial confusion and frustration. But they have been published so that worshipers may prepare themselves in advance. It is hoped that the new translation will help Catholics pray with more attention and understanding.

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.

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 creche. 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 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 the swaddling clothes sometimes resemble a coffin and burial cloths.

When the manger is first erected, it may be blessed with prayers from the Book of Blessings, which are also found in Catholic Household Blessing 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 fitting 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 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

Baptism / Sponsor

Our office is often called about the qualifications needed for being a godparent for Baptisms in the Catholic Church.

Canon 874 of the Code of Canon Law is very specific about this requirement. First and foremost the general law of the Church requires only one godparent. That person must be a practicing Catholic and at least 16 years of age. In addition, church law provides that a baptized person who belongs to a non-Catholic ecclesial community may be asked to serve not as a godparent but as a Christian Witness, providing that a suitable Catholic godparent is chosen and present.

It is expected that this person be practicing his or her faith. This person acts as an example of Christian faith for the parents of the child. As the Rite of Baptism makes clear, the parents are the primary educators of their children in the ways of faith. But the good example of others is always helpful.

If a prospective godparent/witness leaves the Catholic Church and joins another denomination they are not to serve as Christian witnesses. It is presumed that a person baptized and formed in the Catholic faith remains so for life. If a person chooses to leave the Catholic faith and joins another faith community, they must be made aware that there are consequences to their action. In this context, a former Catholic is not permitted to act as Christian witness for a Catholic baptism because that person would be required to “witness” to and see significance in something that they at some point in their life no longer value.

While this matter may seem complex, it does point out the significance of one’s decisions about one’s faith community. It also highlights the importance of parents’ carefully selecting godparents (or Christian witnesses) for their child’s baptism.

Some parents who wish to have their children baptized say that it is difficult for them to find a practicing Catholic to act as a godparent. While that is understandable, in that some people move to this area with all their family and friends living elsewhere, please remember that only one godparent is needed. If you have difficulty, your parish priest may be of assistance to you.

Why does the Church use a dove for the Holy Spirit?

The use of a dove for the Holy Spirit is actually not an official symbol of the Church. It is one of several images that the Church has used (along with fire, light, the wind and so forth) across the centuries to convey the presence of the Holy Spirit, but it does not have any “official” status. Artists seem to have chosen the dove as a “favorite” image of the Spirit, however, and the source of these inspiration is undoubtedly the passage in the Gospels describing the baptism of Jesus by John at the Jordan River. Those texts (Matthew 3:16; Mark 1:10; Luke 3:22; John 1:32) say that the Spirit descended on Jesus “like a dove,” but they do not specifically say that there was an appearance of the Spirit “in the form” of a dove. Nonetheless, the image of the dove has “stuck” in the artistic imagination and has become a regular part of Christian art. One of the limitations of this image is that the Holy Spirit is portrayed as a “dumb animal,” and not as a person capable of being in intimate, loving relationship with us. When using this image with children to help them understand the Third Person of the Blessed Trinity, it is important that we also use images and descriptions of the Spirit that allow them to grasp the fact the Spirit is personal in nature and relates to us in the same way as the other Persons of the Trinity (who are more frequently imaged as Father and Son). www.faithfirst.com

Disciple’s Will

A will is an important document for everyone to have, regardless of age or financial resources. It ensures that your wishes will be respected and carried out so your property will pass along quickly and smoothly to your named beneficiaries.

For the Christian steward, a will is even more of a necessity as it also allows him to remember his family of faith. Making a disciple’s will involves the four fundamental principles of stewardship:

? Praying to God with a grateful heart for guidance on the ultimate disposition of your estate.

? Nurturing your family with time and love, and being always mindful of their need to be cared for after your death.

? Sharing your giftedness with your faith community and providing means through your estate plan for Church ministries to be continued.

? Giving back to God the first fruits of your labors.

By remembering the Church in your will you thank God for the blessings received in this life and for the faith that sustains you. A bequest to our parish will support the works of education and Christian service and/or help to maintain a beautiful house of worship. This is the “gift that keeps on giving” and ensures that your Catholic faith and the good works of St. Joseph will be supported for years to come. Your will reflects what is most important in your life. Doesn’t it make sense to remember your family of faith in your final statement to the world as a Christian steward?

Contact Father Gabe with questions or more information.

What is an Annulment?

Jesus intended marriage to be a permanent commitment between a man and a woman, a relationship that would last throughout their entire lives. But some marriages break down, oftentimes because there is something missing from the very beginning - some element that keeps the relationship from being the kind of permanent commitment Jesus intended. An annulment is an official decree of the Church that says: Upon careful examination, after a thorough investigation, a particular failed marriage appears not to have been the kind of (sacramental) relationship that Jesus intended. A church annulment doesn’t mean the marriage didn’t exist; it simply says that from all appearances the failed marriage in question was not a sacrament in the full sense intended by Jesus. Children born in such marriages are not thereby declared illegitimate, since an annulment does not “dissolve” a marriage or declare that it never existed.

www.faithfirst.com

If you have questions about annulments or perhaps wish to begin the process of an annulment, please speak to Father Gabe.

Alpha and Omega

Paul Turner

Alpha and Omega are the first and last letters of the Greek alphabet. They are both vowels. Alpha equates to our letter A and is shaped the same way. Omega looks like a horseshoe: S. It has a long O sound, so its aural equivalent appears earlier in our alphabet. In Greek, though, alpha leads to omega as A leads to Z.

These two letters appear several times in the Book of Revelation (1:8: 21:6; 22:13), at the end of the Bible. Together they form a title of Jesus Christ, who is the first and the last; the beginning and the end; the one who is, who was, and who is to come; the almighty; the one who is the same yesterday, today and forever.

At the Easter Vigil each year, the priest carves the letters Alpha and Omega into the candle while reciting a text that proclaims Christ as the beginning and the end. The symbols remain in the candle throughout the year. They may appear elsewhere in Christian art, often associated with the cross.

As one church year draws to a close and another begins on the First Sunday of Advent, it is appropriate to remember Christ, who stands above all time as the beginning and the end. He existed before time began. He will rule as judge at the end of days. And he appeared in human history, an event we recall every Christmas Day. Whether we are celebrating the turning of the church year or of the calendar year, we hail Christ as our Alpha and Omega, the first and the last, the one to whom all time belongs, and in whom we live, move, and have our being.

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

AMDG

Paul Turner

Paul TurnerThe letters “AMDG” sometimes appear as a decoration on architectural features of Catholic buildings. They abbreviate the Latin phrase Ad maiorem Dei gloriam, which means, “To the greater glory of God.”

The phrase occurs frequently in the writings of St. Ignatius of Loyola (1491-1556), the founder of the Jesuits. Through it Ignatius expressed the dedication of his life and work to religious purposes. The phrase recognizes that God has glory and that an individual’s work should aim to enhance it. The word “greater” can have more than one meaning. It expresses that the work of Christians contributes to God’s glory, as the Body of Christ builds up the kingdom of God on earth. It also recognizes that the glory of God is greater than any glory assigned to the believer. Christians may win praise for the work that they do, but they devoutly realize that the real praise belongs to God, the giver of all gifts, Who enables them to accomplish all things.

The Jesuits have encouraged the use of the initials “AMDG” on items ranging from statues of St. Ignatius to the homework assignments of their students. Others have also found inspiration from the motto. It appears on religious medals or other emblems that some Christians wear to help center the activities of their day. Pope John Paul II frequently headed his writings with “AMDG” as a devotional reminder of the purpose of his work. Even Johann Sebastian Bach, a great Lutheran composer of church music, appended the letters “AMDG” to some of his manuscripts.

Wherever the initials appear, they remind us that faithful Christians dedicate their lives, their work, their music and their building to the greater glory of God.

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/

Greeter

ACTIVE PARISHIONER