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| Line 8: |
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| = The Bible, Sacred Scripture and the Word of God = | | = The Bible, Sacred Scripture and the Word of God = |
| == references/resources == | | == references/resources == |
| *Dei Verbum | | * Dei Verbum |
| * CCC 53-133 | | * CCC 53-133 |
| * Pontifical Biblical Commission, The Interpretation of the Bible in the Church. Rome: 1993 | | * Pontifical Biblical Commission, The Interpretation of the Bible in the Church. Rome: 1993 |
| Line 67: |
Line 67: |
| Living the Scriptures | | Living the Scriptures |
| Hahn on Scripture and Liturgy (Letter and Spirit ch. III) | | Hahn on Scripture and Liturgy (Letter and Spirit ch. III) |
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| Meeting 4a- Sin and the Need for a Savior
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| Sources
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| Mt. 19 (The Rich Young Man)
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| St. Augustine. The Confessions, Book II
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| William of St. Thierry. The Liturgy of the Hours, Advent, III Monday, Office of
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| Readings.
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| The Cloud of Unknowing, ch. 1-2 (handout as take home)
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|
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| Content
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| "Teacher, what good must I do to gain eternal life?"... And Jesus replied, " 'You shall not kill; you shall not commit adultery; you shall not steal; you shall not bear false witness; honor your father and your mother'; and 'you shall love your neighbor as yourself.'" The young man said to him, "All of these I have observed. What do I still lack?" Jesus said to him, "If you wish to be perfect, go, sell what you have and give to (the) poor, and you will have treasure in heaven. Then come, follow me." (Mt. 19: 16-21)
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|
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| As the story relates, we can't do it on our own.
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| Consider St. Anselm's meditation on the need for a divine recompense for sin.
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|
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| It will help to have a good understanding of sin in order to understand why we need a savior...
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|
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| The metaphysical consideration: sin is not a positive active force... sin as privatio bonis
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| As opposed to Manichean dualism
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| Light = good Flesh = evil
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| Augustine came to realize this couldn't work since Christ himself
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| assumed our flesh.
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| An anthropological consideration
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| Sin is a willful misdirection of the love that is fundamental to the human
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| soul.
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|
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| [insert reading from LOH, Advent III Monday, OOR]
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|
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| "created in the image of God" - man's ability to love is the way
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| he most resembles God.
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| Love (c.f. Pieper) - an act of the will by which we affirm
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| the life of the beloved.
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| Whenever we love some lesser good, then we are being in some
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| way inhuman
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|
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| St. Augustine - Confessions: Book II, encounters with women and the stealing of the pears.
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| Augustine came to realize it was not the object of the sin (sex, stolen goods) that really motivated him, but rather the praise of his fellow sinners.
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| Thus, we realize that insofar as sin is driven by our desire for the praise of other human beings... we (by our sins) make ourselves into gods... and thus offend the Trinity.
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| Meeting 4b- Who is this Savior?
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|
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| Analysis of titles in Messianic prophecy
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| Is. 9:1-6
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| Upon is shoulder dominion rests
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| Lord and creator
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| Cosmic judge
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| Wonder-counselor, God-hero
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| Man of miracles (semeia) pointing to the resurrection
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| Father Forever
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| Christ is the revelation of the Father, his glory (claritas Dei)
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| Prodigal Son
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| Lk 23:34 - Father forgive them...
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| Lk 23:43 - This day you will be with me in paradise
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| Jn 15:15 - I have called your friends...because...
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| Jn 19:26 - woman look on your son (we are adopted heirs)
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| Sustaining and confirming by judgment and justice
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| His mercy is his judgment
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|
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| Christological Titles in the Synoptics
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| Messiah/Christ = most common
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| Found in OT and NT
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| Applied to the long-awaited king of the Jews
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| Translated from Hebrew "Meshiah" to Greek "cristos" or "criw"
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| Anointed one
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| In Latin "unctus"
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| OT also referred to kings and high priests or prophets this way (trip. Munera)
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| NT: title focuses on Jesus' special authority
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| Jesus never gives himself this title
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| Forms main title for Jesus in Pt and Pl's preaching
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| Shows connection and continuity with OT and Covenant
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| Son of God "uioutheou"
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| Applied to Jesus about 100x (30 in Synoptics)
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| OT usage denotes divine being
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| Dn 3:92, Wis 18:13
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| Refers to Jesus as well as others who are to rise again
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| The entire Bible accepts that whoever is the Messiah, will also be Son of God
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| Heb 1:4 - he will be higher than the angels
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| Mk uses this as his favorite title for Jesus both at the very beginning and at the
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| very end.
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| "The beginning of the Gospel of Jesus Christ, the Son of God." (1:1)
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| "Truly this man was the Son of God" (15:39)
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|
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|
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| Frames of Reference for "Son of God" in Mark
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| God the Father says it at the Baptism
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| This may have caused confusion in the early Church as to the
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| eternity of Jesus' sonship
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| Transfiguration
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| B/f the high priest
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| Demons and pagans recognize him as Son of God
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| Title suggests Jesus' obedience and love for the Father "abba" 14:36
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| Frames of Reference in Luke
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| Heir of David direct link to OT suggests recognition of sonship
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| Annunciation from birth vs. ambiguity in Mk
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| Son of the Most High
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| Transfiguration
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| As with Mk, filial connections are made
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| Finding in the temple
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| Addressing the Father from the Cross
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| Adam also ref. to as "son of God"
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| Frames of Reference in Matthew
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| 7:21, 10:32, Jesus specifically recognizes God as Father
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| Disciples described as Sons of God
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| Peter's confession (16:16)
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| High priest
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| Centurion at the cross
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| None of the Synoptics use Son of God to denote eternity of Christ, but more
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| primarily his messianic identity (interchangeable with "Messiah")
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| Son of Man
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| OT, an apocalyptic figure (Enoch and Daniel)
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| Daniel uses the title to id an unknown character
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| Enoch uses it to predict the coming of an elect Son of Man
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| Only title used by Jesus to refer to himself
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| Ez. Uses this title as God's way of referring to prophets
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| A human title that foresees future glory
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| NT only used twice outside the Gospels
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| Stephen's vision at martyrdom
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| Book of Revelation
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| 70x in synoptics, 12x in Jn
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| Paul never has cause to use this title since Jesus never speaks
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| No one is exactly sure how the title would've been used in Semitic culture of the
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| time
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|
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| Title is used five ways in Gospels
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| To indicate Jesus' human condition
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| And so his ability to experience suffering
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| To indicate his superhuman abilities
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| (i.e. forgiving sins, Lordship over Sabbath)
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| Messianic mission of Jesus (Peter's Confession)
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| Predictions by Jesus of the PD&R
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| Predictions of parousia
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|
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| TO BE READ OVER THE NEXT 3 WEEKS
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| Giussani, Luigi. Is it Possible to Live This Way. Montreal: McGill Queens
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| University Press, 2008.
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|
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|
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| Meeting 4 - The Creed: "I believe in God the Father almighty, Creator of Heaven and Earth, of all that is seen and unseen"
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|
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| "O my God, I firmly believe that you are one God
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| in three divine Persons, Father Son and Holy Spirit;
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| I believe that your divine Son became man and died for our sins,
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| And that he will come to judge the living and the dead.
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| I believe these and all the truths which the Holy Catholic Church Teaches
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| Because you have revealed them,
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| Who can neither deceive nor be deceived."
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| (Act of Fatih - From the US Catholic Catechism for Adults)
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| Sources
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| CCC
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|
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| JPII, Fides et ratio (recommended)
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|
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| Bolt, Robert. A Man for All Seasons. NY: Vintage International, 1990. ACT II.
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| Dulles, Avery. Newman (from Outstanding Christian Thinkers Series), NY: Continuum,
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| 2002. p.50.
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| Hahn, Scott. Reasons to Believe. NY: Doubleday, 2007. Pp 15-27.
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| Pieper, Josef. Faith Hope and Love. San Francisco: Ignatius Press, 1997.
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| Tanner, Norman P. The Councils of the Church. NY: The Crossroad Publishing
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| Company, 2001. Pp 21-25.
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|
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| Theological Content
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|
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| "I believe"
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| Cuts to the core of our identity... "I" believe
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| Bolt, R. Act II
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| "I would not give in because I oppose it - I - not my in my pride, not my spleen, but I..."
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|
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| What is belief?
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| CCC (Gloss.)
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|
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| Both a gift of God and a human act by which the believer gives personal adherence to God who invites his response, and freely assents to the whole truth that God has revealed. It is this revelation of God which the Church proposes for our belief, and which we profess in the Creed, celebrate in the sacraments, live by right conduct that fulfills the twofold commandment of charity (as specified in the ten commandments), and respond to in our prayer of faith. Faith is both a theological virtue given by God as grace, and an obligation which flows from the first commandment of God (26, 142, 150, 1814, 2087).
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|
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| Faith as a theological virtue
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|
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| Pieper - "to think a statement true and consider the stated matter real, objectively existent."
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| Cf. Augustine - "Belief seems to convey conviction of the statement's truth with deep knowledge of it."
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|
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| However, experience would seem to indicate that when discussing belief we rely not only on the knowledge of the object concerned, but also on the quality of the message and messenger. (Pieper IV)
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| "We participate in the knowledge of the knower." (Pieper, IV.42)
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| "Belief cannot establish its own legitimacy; it can only derive
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| legitimacy from someone who knows the subject matter of his own accord. By virtue of contact with someone, belief is transmitted to the believer." (Pieper 42)
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|
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| Newman - the deepest point of contact between these two persons is the conscience. (Dulles p. 50 - Summary of argument from conscience)
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| Consequently, belief demands:
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| Freedom
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| A personal encounter with the one whom you believe
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| "Religious belief" is faith... the one believed...and the message are one and the same, Jesus Christ. (Pieper VI)
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|
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| Faith and its relationship with reason
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| Pieper VIII - If God expects belief, then he must be (to some degree) understandable.
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| Hahn, 15-27
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| JPII, Fides et ratio (recommended)
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|
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| In God the Father Almighty... (see chapter V - US Cath. Cat. for Adults)
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|
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| "I believe in one God,
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| the Father almighty,
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| maker of heaven and earth,
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| of all things visible and invisible."
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|
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| Contained within the Creed
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| Original kerygma
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| Development of Creeds (Tanner, 21-25)
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| Apostles at Jerusalem
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| Councils of Nicaea, Constantinople
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|
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| Cultural Applications
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| Rembrandt - The Prodigal Son
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|
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| Meeting 5 - The Creed: Christ
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|
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| And in one Lord Jesus Christ,
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| the Only Begotten Son of God,
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| born of the Father before all ages.
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| God from God, Light from Light,
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| true God from true God,
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| begotten, not made, consubstantial with the Father;
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| through him all things were made.
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| For us men and for our salvation
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| he came down from heaven,
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| and by the Holy Spirit was incarnate
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| of the Virgin Mary,
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| and became man.
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|
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| For our sake he was crucified under Pontius Pilate,
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| he suffered death and was buried,
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| and rose again on the third day
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| in accordance with the Scriptures.
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| He ascended into heaven
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| and is seated at the right hand of the Father.
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| He will come again in glory
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| to judge the living and the dead
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| and his kingdom will have no end.
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|
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| Sources
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|
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| Lk. 9:28-36
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| Jn. 1:1-18
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| CCC. para. 430-682
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| US Catholic Catechism for Adults. Chapters 7-8
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|
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| Cantalamessa, Raniero. The Mystery of the Transfiguration. Cincinati: Servant Books,
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| 1999.
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| Marmion, Bl. Columba. Christ the Life of the Soul. Bethesda: Zaccheus Press, 2005.
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| Pp.167-195.
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|
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| Content
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|
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| The Word: Both God and a Person within God... the Son
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| Jn. 1:1 "In the beginning was the Word, and the Word was with God, and the
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| Word was God.
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| In the beginning... before time... co-eternal with the Father
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| "was" and "was with" - the same as the Father and distinct.
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|
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| Jn. 1:3-4 "all things were made through him, and without him was not anything made that was made. In him was life, and the life was the light of men. The light shines in the darkness, and the darkness has not overcome it."
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|
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| "all things were made..." - His is the creative principle... that which is
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| sent forth, the claritas Dei - the glory of God.
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|
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| So, he is creator
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|
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| "life" - He is a positive principle
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| "light" and "darkness
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| Darkness is only a privation of light... not a positive value unto itself. Thus while there is a duality at work in the world, evil's power is only what we give it.
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| See also - vv. 16 "...from his fullness we have all received..."
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|
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| Jn. 1:14 "And the Word became flesh and dwelt among us..."
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| He (as it were) invades our space... what is our response?
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| (vv. 10-13 - How do we receive him?)
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| Our response is our faith
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| Christianity is nothing else than the acceptance - with all its remotest doctrinal and practical consequences - of the divinity of Christ in the Incarnation. (Marmion pg. 181)
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|
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| In liturgy, our words / actions should be given quality by our relationship with the mystery who is Christ. (cf Marmion 185)
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|
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| Recalling salvation history, this dynamic demands a counter cultural response.
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| In a world of fugitives
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| The person taking the opposite direction
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| Will appear to be running away.
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| (T.S. Eliot. The Family Reunion II.2)
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| Jn. 1:17 "because while the law was given through Moses, grace and truth came
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| through Jesus Christ"
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| A surmounting, a completion of the OT... the Law and Prophets
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|
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| So, he comes, greater than even Moses, as a savior and redeemer of
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| God's people.
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|
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| In the Catholic teaching predestination we see the two identities as Creator and Redeemer of Creation mingle
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| Rm 8:28-30
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| CCC 257, 600
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|
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| Made possible by divine adoption.
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|
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| Reflecting on the Transfiguration as a Revelation of Christ
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| Lk. 9:28-36
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| Pope Leo the Great - The transfiguration balanced the scandal of the Cross
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| Jesus perfect blending of the Divine and the Human
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| Humanity recreated/redeemed in him
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|
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| Christ's position in the image
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| Tabor - Earth rising to meet heaven
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| Between the OT and NT (Peter James and John)
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| The lens and focal point through which all history must be viewed
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| Elevated w/ Moses (Law) and Elijah (Prophets)
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| (creator) Completion of the Law and grace... the new law giver
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| Eastern Icons - Moses and Elijah bow to Christ
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| They are discussing the crucifixion... this is not news to the
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| apostles... they had heard the same in vv. 22 ... but it is heavenly confirmation of Christ's mission... Further, recall, that everything Christ did flowed from perfect obedience to the Father's will.
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|
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| (redeemer/savior) This is my beloved Son, listen to him.
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| St. Paul - Paul's word for the transformation of our minds (Rm. 12:12) is the same verb used to describe the Transfiguration...thus... the transfiguration tells us something of where we are invited to be... but also how to get there.
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| Contemplation of the transfigured face of Christ... leads to the "tranformation" of the mind, and so our transfiguration.
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| GS 22 mystery of God / Mystery of Man
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| Purpose of Icons
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| Transfiguration as the first among icons. It's light spreads to the others.
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| Parallels with Sinai
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| A new law giver anointed by staring at the face of
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| God and becoming radiant
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| The Cloud.
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| The Cloud - the pillar/cloud from Exodus
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| Reveals the intimate relationships of the Trinity
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| Recall... Jesus had gone to pray
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|
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|
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| Meeting 6 - The Creed: The Holy Spirit
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|
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| Opening Prayer:
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|
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| Come, Holy Spirit fill the hearts of the faithful.
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| And kindle in them the fire of your love.
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| Send forth your Spirit and they shall be created.
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| And you shall renew the face of the earth.
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|
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| Let us Pray:
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| Lord, by the light of the Holy Spirit you have taught the hearts of your faithful.
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| In the same Spirit, help us to know what is truly right and always to rejoice in your consolation.
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| We ask this through Christ our Lord. -Amen
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|
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| Sources
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|
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| CCC 687-ff
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|
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| U.S. Catholic Catechism for Adults pp.101-110.
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|
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| Pope Benedict XVI, Homily at Nationals Stadium, April 17, 2008. IN - Pope Benedict in
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| America. San Francisco: Ignatius, 2008.
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|
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| Clark, Stephen B. Charismatic Spirituality. Cincinnati: Servant Books, 2004. Chapters
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| 1 and 4.
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|
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| Prat SJ, Fernand. The Theology of St. Paul. Westminster MD: The Newman Press, 1950.
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| vol. 1 pp. 127ff, 301ff, 423ff vol. 2 pp. 142ff, 288ff.
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|
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| For further reading:
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| JPII, Dominum et vivificantem. 5/18/1986
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|
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| n.b. - have rosary guides for them for their h.w. in preparation for next week
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|
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| Content
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|
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| Openng Video Clip from "The Apostle"
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|
| |
| In the Creed:
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| "And in the Holy Spirit, the Lord,
the giver of life, who proceeds
from the Father and the Son,
who with the Father and the Son
is adored and glorified,
who has spoken through the prophets."
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|
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| In BOLD: The Holy Spirit is equally God, co-eternal and consubstantial with the Father and the Son. Thus he is said to proceed from the Father an the Son (filioque) - Never give in to the temptation to modalism. (Pratt v.2, 143)
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| Some call the OT the age of the Father, the NT the age of the Son and the Church the age of the Spirit... this should be avoided
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|
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| God is love (Deus caritas est) - so is the Holy Spirit. Indeed he is the love between the Father and the Son.
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| "The Holy Spirit is love, and the characteristic of love is to give, giving oneself with one's gifts. The love with which God loves us is manifested by the gift of the Spirit, and at the same time by an outpouring of sanctifying grace, which is an effect of the Spirit present in us." (-Pratt, v.2 pp. 289)
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| In Italics - The Holy Spirit is the "giver of life" (vivificantem)
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| He is the soul of the mystical body of Christ, the Church.
| |
| Thus he is the animating feature of the Body whose
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| head is Christ.
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| Inseperable from the Church... always leading her.
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| Dwells in deep intimacy with the Church
| |
| Because he binds and animates the Church, it is only by the HS that we can begin to conform ourselves to the image of Christ.
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| All of us, gazing with unveiled face on the glory of the Lord, are being transformed into the same image from glory to glory, as from the Lord who is the Spirit. (II Cor. 3:18)
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|
| |
| Recall from the last meeting - the meaning of transformation (transfiguration / theosis)
| |
| The window of St. Peter - from the Holy Spirit the entire Baslica, indeed all of Rome seems to explode forth. (See photo in iPhoto - Salvation History)
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| Underlined: spoken through the prophets
| |
| The Holy Spirit was very much present in the OT, as were portents of his coming.
| |
| Pentecost and the Coming of the Holy Spirit
| |
| Pentecost on Sinai - a preparation for the final Pasch.
| |
| Exodus 19 - the covenant established on Sinai when the mountain was wreathed in smoke and fire, the giving of the X (Ex. 20)
| |
|
| |
| Clark Ch. 1
| |
| Followed 50 days after the Passover/exodus
| |
| End of the "feast of weeks"
| |
| Elements: divine intimacy, law, recreation as a people
| |
|
| |
| Ezekiel 36:26-28
| |
| "A new heart I will give you, and a new spirit I will put within you; and I will take out of your flesh the heart of stone and give you a heart of flesh. And I will put my spirit within you, and cause you walk in my statutes and be careful to observe my ordinances. You shall dwell in the land which I gave your ancestors; and you shall be my people and I will be your God."
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| The H.S. enables us to navigate life's challenges/crises rather than deny their existence as do the moderns. Giving us fleshy, vulnerable hearts but also the courage/passion to make it through.
| |
|
| |
| The Spirit enables us to live in holy relationship with God
| |
|
| |
| Pentecost on Mt. Zion (Jerusalem)
| |
| Acts 2
| |
| Because the days line up (50 days after Passover), Jesus intends that the
| |
| date of Pentecost should (as an OT phenom.) inform our understanding of it.
| |
|
| |
| Something new however: This time, God does not remain external... In Exodus those who touched the mountain would die... now, the fire touches each of the Apostles and dwells in them.
| |
| Transforms them... from hiding to preaching (USCCA - 102-103)
| |
|
| |
| "When we learn how to be open to the Holy Spirit, he shares with
| |
| us the gift of understanding that contains the power to know Jesus and to give witness to him." (contemplation and action)
| |
|
| |
| Peter's witness - Acts 2:14-ff
| |
| No man recognizes Christ without the Holy Spirit
| |
| "No one can say 'Jesus is Lord' except by the Holy Spirit."
| |
| (I Cor. 12:3)
| |
|
| |
| Completing our incorporation into Trinitarian Life
| |
| Manifestations of the Holy Spirit Today
| |
| Virtues (BRIEF coverage... more to come in moral theology)
| |
| Qua dispositions (As the "guest of our souls" he influences us w/o forcing us. -Pratt, v.2, 289)
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| Theological
| |
| Natural
| |
| Charisms for the building up of the Church
| |
|
| |
| Paul's 4 Lists (Pratt v.1, 423)
| |
| I Cor. 12:8-10
| |
| I Cor. 12:28-30
| |
| Rom. 12:6-8
| |
| Eph. 4:11
| |
|
| |
| Apostles (bishops)
| |
| Prophets, Evangelists, Doctors (Teachers of various types)
| |
|
| |
| Charismatic Gifts
| |
| What's the deal with
| |
| Speaking in tongues? (Pratt v.1,129,pt.2)
| |
| For praise of God's glory... not preaching
| |
| Glossolalia (Acts 2:4), Preaching (2:14)
| |
| Sleeping in the spirit?
| |
| "Catholic charismatic renewal"
| |
| Always to be regulated by prudence (I Cor. 14)
| |
| Pray with spirit and mind (I Cor. 14:15)
| |
| Gifts
| |
| Wisdom, Understanding, Counsel [Right Judgment], Fortitude, Knowledge, Piety, Fear of the Lord [awe of God's presence]
| |
| Fruits
| |
| Charity, joy, peace, patience, kindness, goodness, generosity, gentleness, faithfulness, modesty, self-control, chastity (cf. Gal. 5:22-23)
| |
|
| |
|
| |
|
| |
| Moments in the life of the Church (CCC 688)
| |
| Praying with Scripture (inspired by the HS)
| |
| The Tradition of the Church (partic. as set down by the Fathers)
| |
| Magisterium (which is assisted by the HS)
| |
| Sacraments (in which the HS puts us in communion with Christ)
| |
| In prayer (wherein the advocate intercedes for us)
| |
| Charisms and ministries for the building up of the Church
| |
| Apostolic and Missionary life (every good deed we do for Christ)
| |
| In the witness of the saints manifesting the Spirit's holiness and
| |
| continuing his work of Salvation.
| |
|
| |
| From the Pope's visit to the US (April 2008)
| |
| In the exercise of my ministry as the Successor of Peter, I have come to America to confirm you, my brothers and sisters, in the faith of the Apostles (cf. Lk 22:32). I have come to proclaim anew, as Peter proclaimed on the day of Pentecost, that Jesus Christ is Lord and Messiah, risen from the dead, seated in glory at the right hand of the Father, and established as judge of the living and the dead (cf. Acts 2:14ff.). I have come to repeat the Apostle's urgent call to conversion and the forgiveness of sins, and to implore from the Lord a new outpouring of the Holy Spirit upon the Church in this country. As we have heard throughout this Easter season, the Church was born of the Spirit's gift of repentance and faith in the risen Lord. In every age she is impelled by the same Spirit to bring to men and women of every race, language and people (cf. Rev 5:9) the good news of our reconciliation with God in Christ...
| |
|
| |
| ...At the same time she senses, often painfully, the presence of division and polarization in her midst, as well as the troubling realization that many of the baptized, rather than acting as a spiritual leaven in the world, are inclined to embrace attitudes contrary to the truth of the Gospel.
| |
| "Lord, send out your Spirit, and renew the face of the earth!" (cf. Ps 104:30). The words of today's Responsorial Psalm are a prayer which rises up from the heart of the Church in every time and place. They remind us that the Holy Spirit has been poured out as the first fruits of a new creation, "new heavens and a new earth" (cf. 2 Pet 3:13; Rev 21:1), in which God's peace will reign and the human family will be reconciled in justice and love. We have heard Saint Paul tell us that all creation is even now "groaning" in expectation of that true freedom which is God's gift to his children (Rom 8:21-22), a freedom which enables us to live in conformity to his will. Today let us pray fervently that the Church in America will be renewed in that same Spirit, and sustained in her mission of proclaiming the Gospel to a world that longs for genuine freedom (cf. Jn 8:32), authentic happiness, and the fulfillment of its deepest aspirations! ...
| |
| ...Saint Paul speaks, as we heard in the second reading, of a kind of prayer which arises from the depths of our hearts in sighs too deep for words, in "groanings" (Rom 8:26) inspired by the Spirit. This is a prayer which yearns, in the midst of chastisement, for the fulfillment of God's promises. It is a prayer of unfailing hope, but also one of patient endurance and, often, accompanied by suffering for the truth. Through this prayer, we share in the mystery of Christ's own weakness and suffering, while trusting firmly in the victory of his Cross. With this prayer, may the Church in America embrace ever more fully the way of conversion and fidelity to the demands of the Gospel. And may all Catholics experience the consolation of hope, and the Spirit's gifts of joy and strength.
| |
|
| |
|
| |
| Discussion Questions from USCCA p. 108
| |
| Homework for Next Time - pray, meditate on and journal the Rosary
| |
| Get Scriptural Rosary reflections
| |
|
| |
| Meeting 7: Mary
| |
|
| |
| Sources
| |
| Lk. 1-2
| |
| Jn. 19:25-30
| |
| Pius XII. Munificentissimus Deus. 1 November 1950.
| |
| Dogmatic Constitution on the Church, Lumen Gentium. 21 November 1964. Ch. VIII.
| |
| CCC 484-507; 963-972; 2673-2677
| |
|
| |
| Aligheri, Dante. The Divine Comedy - Paradiso, Canto 33.
| |
| (plus music from Msgr. Frisina's opera)
| |
|
| |
| Ratzinger, Joseph. Called to Communion. San Francisco: Ignatius, 1996
| |
| (have them buy this for next time)
| |
| Hahn, Scott. Reasons to Believe. NY: Doubleday, 2007. pp. 158.
| |
|
| |
| Content
| |
|
| |
| Opening Prayer: Memorare (USCCA 149)
| |
|
| |
| Concept of Dogma - the dogmas define Mary's identity within the Church and can be
| |
| traced through her titles.
| |
|
| |
| Veneration vs. Adoration (hyperdoulia vs. latria)
| |
|
| |
| The Immaculate Conception
| |
| History - widely held, definition (Pius IX, 1853), St. Bernadette
| |
| Frames Mary within the context of salvation history
| |
| LG VIII, 53 - She is "redeemed in a more exalted fashion, by reason of her son."
| |
|
| |
| LG VIII, 56 - focus on the New Eve ("Ave Eva")
| |
| 6. The Father of mercies willed that the incarnation should be preceded by the acceptance of her who was predestined to be the mother of His Son, so that just as a woman contributed to death, so also a woman should contribute to life. That is true in outstanding fashion of the mother of Jesus, who gave to the world Him who is Life itself and who renews all things, and who was enriched by God with the gifts which befit such a role. It is no wonder therefore that the usage prevailed among the Fathers whereby they called the mother of God entirely holy and free from all stain of sin, as though fashioned by the Holy Spirit and formed as a new creature.(5*) Adorned from the first instant of her conception with the radiance of an entirely unique holiness, the Virgin of Nazareth is greeted, on God's command, by an angel messenger as "full of grace",(286) and to the heavenly messenger she replies: "Behold the handmaid of the Lord, be it done unto me according to thy word".(287) Thus Mary, a daughter of Adam, consenting to the divine Word, became the mother of Jesus, the one and only Mediator. ... As St. Irenaeus says, she "being obedient, became the cause of salvation for herself and for the whole human race."(6*) Hence not a few of the early Fathers gladly assert in their preaching, "The knot of Eve's disobedience was untied by Mary's obedience; what the virgin Eve bound through her unbelief, the Virgin Mary loosened by her faith."(7*) Comparing Mary with Eve, they call her "the Mother of the living,"(8*) and still more often they say: "death through Eve, life through Mary."(9*)
| |
|
| |
| Lk. 1:28 "Hail favored one" () Past perfect... she has already been favored (i.e. Immaculate Conception)
| |
|
| |
| Old Testament Prophecy
| |
| Protoevangelion ( Gen. 3:15)
| |
|
| |
| "Therefore the Lord himself will give you this sign: the virgin shall be with child, and bear a son, and shall name him Immanuel." (Is. 7:14 - ref'd in Mt. 1:22-23)
| |
|
| |
| "(Therefore the Lord will give them up, until the time when she who is to give birth has borne, And the rest of his brethren shall return to the children of Israel.) He shall stand firm and shepherd his flock by the strength of the LORD, in the majestic name of the LORD, his God; And they shall remain, for now his greatness shall reach to the ends of the earth..." (Mic. 5:2-3)
| |
|
| |
| The Queen Mother in the Davidic Court
| |
| I Kings 2:19
| |
| Jer 13:18
| |
| II Kings 24:15
| |
|
| |
| Revelation 12:1-12 (the woman and the dragon)
| |
| Mary's Life with Christ and with the Church
| |
| Always in deep communion with Christ (never apart from him)
| |
| LG VIII,57 - she appears at the most critical moments
| |
| We only honor Mary within the framework of Christ
| |
|
| |
| Becomes a model of contemplation - Lk. 2:19
| |
|
| |
| A function of her faith and obedience (LG VIII, 56)
| |
| "...she devoted herself wholeheartedly to the person and work of her Son, under and with him, serving the mystery of redemption, by the grace of the Almighty."
| |
|
| |
| "Being obedient became the cause of salvation for herself and for the whole human race." - St. Iranaeus
| |
| Always a mother
| |
| And thus perpetually virgin
| |
| She had to be in order to be the unstained mother of Christ
| |
| But also to become wholly and truly the mother of the
| |
| Church.
| |
| Jn. 19:25-30 (this is your mother)
| |
| Image of womanhood
| |
| Mother's of Children
| |
| Mother's of the Church (consecrated sisters)
| |
| Cf. JPII, Mulieres Dignitatem
| |
| Mary as intercessor
| |
| Mediatrix of graces (Hahn 158, see above for Bible ref)
| |
| Mary Assumed, Crowned Queen of Heaven and Earth
| |
| Pius XII. Mun. Deus. Nov. 1, 1950
| |
| Mary Our Hope (spes nostra)
| |
|
| |
| Homework:
| |
| Read and draw up questions on Mulieres Dignitatem
| |
| Begin Reading Called to Communion
| |
|
| |
| Meeting 8 - Prayer
| |
|
| |
| Sources
| |
| CCC Part IV (esp. 2558)
| |
| The General Instruction on the Liturgy of the Hours
| |
| Pope Benedict XVI. Jesus of Nazareth
| |
|
| |
|
| |
|
| |
|
| |
| Content
| |
|
| |
| CCC-2558 "a vital and personal relationship with the living and true God"
| |
| Other descriptions (USCC - 463)
| |
| Augustine: True prayer is nothing but love.
| |
| John Vianney: the inner bath of love into which the soul plunges itself.
| |
| Fran. de Sales: Everyone needs half an hour of prayer each day, except when we
| |
| are busy, then we need an hour.
| |
| Damascene: the raising of one's mind and heart to God
| |
| Newman: being alone in a dark room with the beloved
| |
|
| |
| What do these terms mean?
| |
| Personal - persona, between persons, between you and the Holy Spirit
| |
| The person is the joining of body and soul... of mind and flesh... so don't
| |
| check your intellect at the door. Prayer is not where passion takes over (contrary to what the movies say).
| |
|
| |
| Prayer is also, therefore, fundamentally connected with the human will. We don't pray just when we "feel" like it. It is a duty, it is work.... As much as it is a place of comfort.
| |
| Prayer is, in this context, also fundamentally sacrificial... connecting the holy work we do with the dialogue we have with the Trinity.
| |
|
| |
|
| |
| Vital - vita, life giving
| |
| e.g. St. Ignatius Loyola - praying in recovery at the castle > founding of
| |
| SJ's
| |
| St. Philip Neri - praying about leaving Rome for the Holy Land >
| |
| brought about the conversion of Rome.
| |
| St. Elizabeth Ann Seton - starting her little school gave life to a
| |
| revolution of education.
| |
| ?Personal example?
| |
| Forgiveness for family... teaching lessons about mercy
| |
| Thus, prayer is not a matter of boring legal prescription.
| |
|
| |
| Prayer is always in Christ (en kristo)
| |
| Since we are entirely dependent on God, we must acknowledge an d express this sovereignty of the Creator, as the devout people of every age have done by means of prayer. Prayer directed to God must be linked with Christ, the Lord of all, the one Mediator through whom alone we have access to God. He unites to himself the whole human community in such a way that there is an intimate bond between the prayer of Christ and the prayer of all humanity. In Christ and in Christ alone human worship of God receives redemptive value and attains its goal. (GILOH - 6)
| |
|
| |
| The excellence of Christian prayer lies in its sharing in the reverent love of the only-begotten Son for the Father and in the prayer that the Son put into words in his earthly life and that still continues without ceasing in the name of the whole human race and for its salvation through the universal Church and all its members. (GILOH - 7)
| |
|
| |
| From Pope Benedict XVI
| |
| "Christian mysticism....is not in the first instance immersion in the depths of oneself, but encounter with the Spirit of God in the word that goes ahead of us. It is encounter with the Son and the Holy Spirit and thus a becoming one with the living God who is always both in us and above us....The fact that Luke places the Our Father in the context of Jesus' own praying is significant.... Jesus thereby involves us in his own prayer; he leads us into the interior dialogue of triune love; he draws our human hardships deep into God's heart, as it were. This also means, however, that the words of the Our Father are signposts to interior prayer, they provide a basic direction for our being, and they aim to configure us to the image of the Son. The meaning of the Our Father goes much further than the mere provision of a prayer text. It aims to form our being, to train us in the inner attitude of Jesus (cf. Phil. 2:5)."
| |
| Benedict XVI, Jesus of Nazareth, 131-132.
| |
|
| |
| The ultimate prayer en kristo is the Our Father... located at the end of the Sermon on the Mount as the summation of Jesus' teaching on prayer and Christian living. (c.f. Mt. 5)
| |
| n.b. the Our Father is fundamentally related to the living and learning of the virtues, themselves at the heart of the moral life.
| |
|
| |
| In other words - only Christ prays perfectly, so pray in union with him
| |
| Girls - Exemplified in the Garden...
| |
| Boys- and in the praetorium/via dolorosa.
| |
|
| |
| Listen to Christ in Jn. 17. Can you find a "personal and vital
| |
| relationship" at work here?
| |
|
| |
| Continuing to follow the model of the passion and death, we see that
| |
| prayer is always part of our response to God. ...The passion and death were Christ's ultimate response to the love of the Father (again, exemplified in Jn. 17)
| |
|
| |
| Christ's prayer also shows the marks of prayer
| |
| Humility
| |
| Lk 18:9-14 prayer of the Pharisee vs. Tax Collector
| |
| Watchfulness (eschatological awareness)
| |
| Mk 13:33 - Be watchful! Be alert! You do not know when the time will come
| |
| Lk 21:36 - Be vigilant at all times and pray that you have the strength to escape the tribulations that are imminent and to stand before the Son of Man
| |
| Perservering confidence in God's goodness
| |
| Lk 18:1-8 - the widow who persistently made her case to the judge
| |
| Jn 16:23 - whatever you ask of the Father in my name he will
| |
| give you.
| |
| Conforms to the nature of God
| |
| Mt 6:5-8 - pray with your Father in the room of your heart
| |
| Jn 4:23 - the time is coming when all will worship the Father in Spirit and in Truth
| |
| Prayer is always, in some sense, communal
| |
| It is the Body of Christ that prays
| |
| Prayer speaks to the longing of all human hearts
| |
| Integrates as part of man's social identity
| |
| Prayer engages in five primary actions (often-times they are mixed together)
| |
| Adoration
| |
| Petition [that God should do something]
| |
| Intercession
| |
| Thanksgiving
| |
| Praise
| |
|
| |
|
| |
|
| |
| Meeting 8 - Death and the Last Things
| |
|
| |
| Sources
| |
| Newman, Bl. John Henry. The Dream of Gerontius, NY: St. Paul's, 2001.
| |
| Content
| |
|
| |
| Ecclesiology Overview
| |
|
| |
| 1 Ecclesiology
| |
| Church as Sacrament and Communion
| |
| Saints, Hierarchy, Religious, People of God
| |
|
| |
| Acts 1- 8:1
| |
| CCC 748-781, 796-798, 871-887, 897-913, 946-959
| |
| 2 Eccles.
| |
| Sancification of World -
| |
| Sin and Penance/Reparation for Sin
| |
| The role of the consecrated religious
| |
| Acts 8:1-15:1
| |
| CCC 781-796, 823-829
| |
| 3 Eccles.
| |
| Prophecying/Proclamation
| |
| The Magisterium
| |
| Acts 15-22:1
| |
| CCC 888-892
| |
| 4 Eccles.
| |
| Governing and Social Teaching
| |
| Dimensions of social teaching
| |
| Acts 22-28(concl.)
| |
| CCC 857-65, 813-822, 830-856
| |
|
| |
|
| |
| Meeting 9: Ecclesiology - The Church as Sacrament and Communion; The Saints, Purgatory, and Structure of the Church Militant
| |
|
| |
| Sources
| |
|
| |
| Acts 1- 8:1
| |
| CCC 748-781, 796-798, 871-887, 897-913, 946-959
| |
|
| |
| Ratzinger, Joseph. Called to Communion. San Francisco: Ignatius, 1996. Ch. I and V.
| |
| Weigel, George. The Truth of Catholicism. NY: Harper Collins, 2001. Ch. III.
| |
|
| |
| Content
| |
|
| |
| Church as a Sacrament of Union
| |
| What is a sacrament?
| |
| CCC - an efficacious sign of grace, instituted by Christ and entrusted to
| |
| the Church, by which divine life is dispensed to us through the work of the Holy Spirit. The sacraments are seven..."
| |
|
| |
| Born of the Crucifixion
| |
| The moment of highest union between God and man... as God experienced human death
| |
| Union symbolized by pouring forth of water and blood from the side of
| |
| Christ (Jn. 19:31-35)
| |
| Anticipated at Last Supper... Last Supper occurred in light of the crucifixion.
| |
| Completed/Perfected at Pentecost (Acts 2)
| |
| The union is a nuptial union
| |
| Eph. 5:21-32
| |
| Union by sacrifice and love leads to the giving forth of life.
| |
| By the union effected through his Church, Christ liberates man from slavery to sin and death. (cf. Ratzinger V)
| |
| (images of Michaelangelo's slaves)
| |
| Church as Communion
| |
| By theosis, we enter communion with God... and through that relationship we enter communion with each other.
| |
| (this is the real understanding of "community" in Church... the goal is always closer union with God)
| |
|
| |
| a matter of descendant analogy, not ascendant anology
| |
|
| |
| Began with the qu'hal on Mt. Sinai
| |
| Continued in the temple liturgy (I Kings 8:1-7, 1-13)
| |
| Tearing of the Temple Veil on Good Friday (Mk. 15:33-39)
| |
| Pentecost - beginning of the new qu'hal, the ecclesia
| |
| Peter preaching in the Temple (Acts 2:14-ff; 3)
| |
| The Four Marks of the Church (seen in Roman Canon below)
| |
| One
| |
| There is only one Church instituted by Chirst (more to come in later meeting on ecumenism)
| |
| "Catholic" with a big "C"
| |
| Holy
| |
| Church in heaven, purgatory, on earth
| |
| The "levels" of renaissance art
| |
| catholic
| |
| universality of the Church (catholic with a little "c")
| |
| graces won on behalf of all, through the sacrifice offered in the one
| |
| Church
| |
| Apostolic
| |
| Founded on the faith/Tradition of the Apostles
| |
| This is why Acts and the Pauline letters are so important
| |
| "Sent" into the world to engage the world as the Apostles did
| |
| (end of Matthew's Gospel)
| |
|
| |
| To you, most merciful Father, we
make humble prayer and petition,
through Jesus Christ, your Son, our
Lord:
| |
| that you accept and bless these gifts, these offerings, these holy and unblemished sacrifices,
| |
| which we offer you first of all for your holy catholic Church. Be pleased to grant her peace, to guard, unite and govern her throughout the whole world, together with your servant N. our Pope and N. our Bishop, and all those who, holding to the truth, hand on the catholic and apostolic faith.
| |
|
| |
| Remember, Lord, your servants N. and N. and all gathered here, whose faith and devotion are known to you. For them and all who are dear to them, we offer you this sacrifice of praise for the redemption of their souls, in hope of health and well-being, and fulfilling their vows to you, the eternal God, living and true.
| |
|
| |
| In communion with those whose
memory we venerate, especially the glorious ever-Virgin Mary, Mother of our God and Lord, Jesus Christ, and blessed Joseph, Spouse of the same Virgin, your blessed Apostles and Martyrs, Peter and Paul, Andrew, [James, John, Thomas, James, Philip, Bartholomew, Matthew, Simon and
Jude: Linus, Cletus, Clement, Sixtus, Cornelius, Cyprian, Lawrence, Chrysogonus, John and Paul, Cosmas and Damian] and all your Saints:through their merits and prayers, grant that in all things we
may be defended by your protecting help.
| |
|
| |
| Therefore, Lord, we pray:
graciously accept this oblation of our service, that of your whole family;order our days in your peace, and command that we be delivered from eternal damnation and counted among the flock of those you have chosen. [Through Christ our Lord. Amen.]
| |
|
| |
| Be pleased, O God, we pray, to bless, acknowledge, and approve this offering in every respect; make it spiritual and acceptable, so that it may become for us the Body and Blood of your most beloved Son, our Lord Jesus Christ.
| |
|
| |
| On the day before he was to suffer he took bread in his holy and venerable hands, and with eyes raised to heaven to you, O God, his almighty Father, giving you thanks he said the blessing, broke the bread and gave it to his disciples, saying:
| |
| TAKE THIS, ALL OF YOU, AND EAT OF IT: FOR THIS IS MY BODY WHICH WILL BE GIVEN UP FOR YOU.
| |
| In a similar way, when supper was ended, he took this precious chalice into his holy and venerable hands, and once more giving you thanks, he said the blessing and gave the chalice to his disciples, saying:
| |
| TAKE THIS, ALL OF YOU, AND DRINK FROM IT: FOR THIS IS THE CHALICE OF MY BLOOD, THE BLOOD OF THE NEW AND ETERNAL COVENANT; WHICH WILL BE POURED OUT FOR YOU AND FOR MANY FOR THE FORGIVENESS OF SINS. DO THIS IN MEMORY OF ME.
| |
|
| |
| Therefore, O Lord, we celebrate the memorial of the blessed Passion, the Resurrection from the dead, and the glorious Ascension into heaven of Christ, your Son, our Lord, we, your servants and your holy people, offer to your glorious majesty, from the gifts that you have given us, this pure victim, this holy victim, this spotless victim, the holy Bread of eternal life and the Chalice of everlasting salvation.
| |
| Be pleased to look upon them with serene and kindly countenance, and to accept them, as you were pleased to accept the gifts of your servant Abel the just, the sacrifice of Abraham, our father in faith, and the offering of your high priest Melchizedek, a holy sacrifice, a spotless victim.
| |
|
| |
| In humble prayer we ask you, almighty God: command that these gifts be borne by the hands of your holy Angel to your altar on high in the sight of your divine majesty, so that all of us who through this participation at the altar receive the most holy Body and Blood of your Son may be filled with every grace and heavenly blessing.
| |
|
| |
| Remember also, Lord, your servants N. and N., who have gone before us with the sign of faith and rest in the sleep of peace. Grant them, O Lord, we pray, and all who sleep in Christ, a place of refreshment, light, and peace. [Through Christ our Lord. Amen.]
| |
| To us also your sinful servants who hope in your abundant mercies, graciously grant some share and fellowship with your holy Apostles and Martyrs: with John the Baptist, Stephen, Matthias, Barnabas, [Ignatius, Alexander, Marcellinus, Peter, Felicity, Perpetua, Agatha, Lucy, Agnes, Cecilia, Anastasia] and all your Saints, admit us, we beg you, into their company, not weighing our merits but granting us pardon, through Christ our Lord.
| |
|
| |
| Cultural Component:
| |
| Orchestration of the Creed and Te Deum
| |
|
| |
| HW - Read
| |
| LG V
| |
| CCC 781-796, 823-829
| |
| Weigel - The Truth of Catholicism, Ch. VII, X
| |
|
| |
| Meeting 10: Ecclesiology - Church as sanctifier, sin, forgiveness and redemptive suffering
| |
|
| |
| Sources
| |
|
| |
| Acts 8:1-15:1
| |
| II Cor. 4:7-11
| |
| Lumen Gentium, Chapter V.
| |
| CCC 781-796, 823-829
| |
|
| |
| Cerfaux, Lucien. Christ in the Theology of St. Paul. NY: Herder and Herder, 1967. pp.
| |
| 336-339.
| |
| -----. The Christian in the Theology of St. Paul. NY: Herder and Herder, 1967. pp. 130-
| |
| 135.
| |
| Escriva, St. Josemaria. The Way. NY: Scepter, 1982.
| |
| Pratt, Fernand, The Theology of Saint Paul. Westminster: The Newman Press, 1950.
| |
| vol. II, pp.344-345.
| |
| Weigel, George. The Truth of Catholicism. NY: Harper Collins, 2001. Ch. VII, X.
| |
|
| |
| See also: Raztinger, Joseph. The Meaning of Christian Brotherhood. San Francisco:
| |
| Ignatius.
| |
|
| |
| Content
| |
|
| |
| The People of God are chosen, insofar as they are called... in their universal vocation to holiness. (LG,V)
| |
| In imitation of the Trinity, we are called to be a communio personarum
| |
| Following the teachings of Christ, summed up (in this case) in the command, "be
| |
| perfect as your heavenly Father is perfect." (Mt. 5:48)
| |
|
| |
| There is a corporate dimension to this... we are saved as individuals, yes, but also and always as a body... because we are only saved by incorporation into Christ...and this is holiness.
| |
| The three facets to how the People of God live their call to holiness are the Triple Munera
| |
| Priestly - Sanctifying
| |
| Prophetic - Teaching
| |
| Royal - Governing
| |
|
| |
| On the sanctifying office of Christ -
| |
| On entering the People of God through faith and Baptism, one receives a share in this people's unique, priestly vocation: "Christ the Lord, high priest taken from among men, has made this new people a kingdom of priests to God his Father. The baptized by regeneration and the anointing of the Holy Spirit, are consecrated to be a spiritual house and a holy priesthood." (CCC 784)
| |
|
| |
| One body with Christ as head... one ministry that flows through him, with him, and in him. NOT of our own accord.
| |
| The holiness of the Church on earth is real but imperfect... to be fulfilled in heaven among the saints.
| |
| She is holy in her Lord and Creator, in her mission, and in her sainted
| |
| members.
| |
|
| |
| Thus, the sanctification of the world is
| |
| something that happens only in Christ,
| |
| and only over time.
| |
| How does this sanctification happen?
| |
| Per se, in the sacraments, especially the mass.
| |
|
| |
| Spiritual and Corporal Works of Mercy
| |
| Charitable actions by which we come to the aid of our neighbors in their bodily and spiritual needs (2447).
| |
| The spiritual works of mercy include instructing, advising, consoling, comforting, forgiving, and patiently forbearing.
| |
| Corporal works of mercy include feeding the hungry, clothing the naked, visiting the sick and imprisoned, sheltering the homeless, and burying the dead (2447). (CCC - Glossary)
| |
| Daily prayer and the sanctification of daily life
| |
| -mention St. Josemaria Escriva and his text, "The Way"
| |
| - discussion of lay movements and 3rd Orders
| |
| All of these are priestly functions, done as such by the priests/religious and
| |
| followed during the course of daily life by the laity.
| |
|
| |
| Keeping the saints as our guides
| |
| Pick patrons
| |
| On Redemptive Suffering
| |
| "Was it not necessary that the Christ should suffer these things and enter into his
| |
| glory?" (Lk. 24:26-27, 44-45) (CCC 572-ff)
| |
| -Jesus own interpretation of the Old Testament on the road to Emmaus.
| |
| All of us partake in the suffering of Christ as part of our priestly ministry for the remission of sins/death.
| |
| II Cor 4:7-11
| |
| But we hold this treasure in earthen vessels, that the surpassing power
| |
| may be of God and not from us. We are afflicted in every way, but not strained; perplexed, but not driven to despair; persecuted, but not abandoned; struck down, but not destroyed; always carrying about in the body the dying of Jesus, so that the life of Jesus may also be manifested in our body. For we who live are constantly being given up to death for the sake of Jesus, so that the life of Jesus may be manifested in our mortal flesh.
| |
| Cerfaux, Christ in..., pp. 336-339
| |
| Pratt, The Theology of... v.II, pp. 344-345.
| |
|
| |
| Acts 14:22
| |
| They strengthened the spirits of the disciples and exhorted them to persevere in the faith, saying, "It is necessary for us to undergo many hardships to enter the kingdom of God."
| |
|
| |
| Rm. 8:16-18
| |
| The Spirit itself bears witness with our spirit that we are children of God,
| |
| and if children, then heirs, heirs of God and joint heirs with Christ, if only we suffer with him so that we may also be glorified with him. I consider that the sufferings of this present time are as nothing compared with the glory to be revealed for us.
| |
|
| |
| Cor. 2:1-5
| |
| When I came to you, brothers, proclaiming the mystery of God, I did not
| |
| come with sublimity of words or of wisdom. For I resolved to know nothing while I was with you except Jesus Christ, and him crucified. I came to you in weakness and fear and much trembling, and my message and my proclamation were not with persuasive (words of) wisdom, but with a demonstration of spirit and power, so that your faith might rest not on human wisdom but on the power of God.
| |
|
| |
| Thess. 2:14; 3:1-3
| |
| For you, brothers, have become imitators of the churches of God that are
| |
| in Judea in Christ Jesus. For you suffer the same things from your compatriots as they did from the Jews,
| |
|
| |
| This is why, when we could bear it no longer, we decided to remain alone in Athens and sent Timothy, our brother and co-worker for God in the gospel of Christ, to strengthen and encourage you in your faith, so that no one be disturbed in these afflictions. For you yourselves know that we are destined for this.
| |
|
| |
| II Thess. 1:5
| |
| This is evidence of the just judgment of God, so that you may be considered worthy of the kingdom of God for which you are suffering.
| |
|
| |
| Philip. 1:29, 3:8-11
| |
| For to you has been granted, for the sake of Christ, not only to believe in him but also to suffer for him.
| |
|
| |
| I have accepted the loss of all things and I consider them so much rubbish, that I may gain Christ and be found in him, not having any righteousness of my own based on the law but that which comes through faith in Christ, the righteousness from God, depending on faith to know him and the power of his resurrection and (the) sharing of his sufferings by being conformed to his death, if somehow I may attain the resurrection from the dead.
| |
|
| |
| Suffering
| |
| Accepting what we receive in life
| |
| Voluntarily taking on suffering
| |
| Examples from among the saints
| |
| Daily practices
| |
|
| |
| Lent - a time dedicated to redemptive suffering
| |
| Constitutes part of our daily life... and so part of our apostolate... including the apostolate of married people
| |
| Aims at joy... to be both received... and handed on...
| |
|
| |
| Sanctification - a public mission (for the good of the world) done in private ("close your door and pray")
| |
|
| |
| Meeting 11: Ecclesiology - Prophecying and Proclamation, The Magisterium
| |
|
| |
| Sources
| |
|
| |
| Acts 15-22:1
| |
| CCC 888-892, 904-907, 2030-2040
| |
| DV 7-ff
| |
| Pastor aeternus (Vatican I)
| |
|
| |
| Marmion, Bl. Columba. Christ the Life of the Soul. Bethesda: Zaccheus Press, 2005. pp.
| |
| 107-130.
| |
|
| |
| Content
| |
|
| |
| (Before beginning, how's the search for a patron saint going?)
| |
|
| |
|
| |
| Jesus then said to those Jews who believed in him, "If you remain in my word, you will truly be my disciples, and you will know the truth, and the truth will set you free."
| |
| -Jn. 8:31-32
| |
|
| |
| Because Jesus himself is the fulfillment of prophecy and of the prophets, so the Church is
| |
| prophetic and so she has a responsibility to prophecy (i.e. preach) to the nations... for the
| |
| truth will set us free.
| |
|
| |
| Recall, people may understand things by reading them, but they believe them by hearing
| |
| them from those they know.
| |
| Thus faith comes from what is heard, and what is heard comes through the word
| |
| of Christ. (Rm. 10:17)
| |
|
| |
| We pass on our faith to others, faith in the PDR of Christ and all that logically
| |
| follows (i.e. Church teaching)
| |
| Christianity is nothing else than the acceptance - with all its remotest doctrinal and practical consequences - of the divinity of Christ in the Incarnation. (Marmion pg. 181)
| |
|
| |
| Everyone's responsibility:
| |
| Lay people also fulfill their prophetic mission by evangelization, 'that is
| |
| the proclamation of Christ by word and the testimony of life.' For lay people, 'this evangelization ... acquires a specific property and peculiar efficacy because it is accomplished in the ordinary circumstances of the world.'
| |
| This witness of life, however, is not the sole element in the apostolate; the true apostle is one on the lookout for occasions of announcing Christ the word, either to unbelievers ... or to the faithful.
| |
|
| |
| (CCC, 905 - quoting LG, 35 and AA 6, AG, 15)
| |
| How did it all begin?
| |
| Begins with the Apostles as fulfillment of the prophets (DV, 7)
| |
| Starts as personal, oral tradition... then put to paper in the inspired books.
| |
|
| |
| Therefore, brothers, stand firm and hold fast to the traditions that you were taught, either by an oral statement or by a letter of ours. (II Thess. 2:15)
| |
|
| |
| Submission to the Church
| |
| This submission to the Church is strictly speaking what distinguishes a Catholic from a protestant. For example, the latter may believe in the Real Presence of Jesus in the Eucharist; but if he believes in it, it is because he has found this doctrine in the Scriptures and in Tradition, by his own efforts and his personal lights. The Catholic believes it because the Church, which stands in the place of Christ, teaches it to him. ... The protestant does not submit to any authority, he is dependent only on himself. The Catholic receives Christ, with all that he has taught and founded. Christianity is in practice, submission to Christ in the person of the Sovereign Pontiff and the pastors united to him... (Marmion 111)
| |
|
| |
| I have prayed that your own faith may not fail; and once you have turned back, you must strengthen your brothers. (Lk. 22:32)
| |
|
| |
| Preserved today in the bishops and faithful
| |
| To be publicly defended
| |
| Jude, a slave of Jesus Christ and brother of James, to those who are called, beloved in God the Father and kept safe for Jesus Christ: may mercy, peace, and love be yours in abundance. Beloved, although I was making every effort to write to you about our common salvation, I now feel a need to write to encourage you to contend for the faith that was once for all handed down to the holy ones. (Jude 1-3)
| |
| Scripture and Tradition
| |
| Demands of us both prayer and study.
| |
| To aide in all of this, Christ endows the Church with the Magisterium (teaching office)
| |
| CCC Definition - The living, teaching office of the Church, whose task it is to give as authentic interpretation of the word of God, whether in its written form (Sacred Scripture), or in the form of Tradition. The Magisterium ensures the Church's fidelity to the teaching of the Apostles in matters of faith and morals (85, 890, 2033).
| |
|
| |
| This is part of the Church not only giving the life of Christ to her children, but also nourishing them in it.
| |
| Nourishing the people of God is always the starting point of the prophetic office (pastorally speaking).
| |
| Such is the office of the Bishops with input from the pastors, theologians and "spiritual authors" (i.e. saints and mystics)
| |
| Ordinary vs. Extraordinary
| |
| Bishops
| |
| Pope
| |
|
| |
| Infallibility (Review construction and content of Pastora Aeternus
| |
| [Vatican I]).
| |
|
| |
| Meeting 12: Ecclesiology - Governing and Social Teaching (Dimensions of Social Teaching, Ecumenism)
| |
|
| |
| Sources
| |
|
| |
| Acts 22-28(concl.)
| |
| CCC 857-65, 813-822, 830-856
| |
|
| |
| Pont. Council for Justice and Peace. Compendium of the Social Doctrine of the Church.
| |
| Vatican City: LEV, 2005. pp. XXI - XXIII, 1-10.
| |
|
| |
| Anderson, Karl. A Civilization of Love. NY: Haper One, 2008.
| |
|
| |
| Dulles, Avery. Outstanding Christian Thinkers: John Henry Newman. New York:
| |
| Continuum, 2002.
| |
| Ramsey, Boniface. Beginning to Read the Fathers. London: SCM Press Limited, 1998.
| |
| Ratzinger, Joseph. Called to Communion. San Francisco: Igantius, 1996. pp 77-ff.
| |
| Wuerl, Lawler & Lawler (Ed.), The Gift of Faith. Huntington: Our Sunday Visitor, 2001.
| |
| pp. 148-ff.
| |
|
| |
| See also - Ratzinger, Joseph. Truth and Tolerance: Christian Belief and World
| |
| Religions. San Francisco: Ignatius, 2003.
| |
|
| |
| Give them an examen, to help prepare for Scrutinies
| |
|
| |
|
| |
|
| |
| Content
| |
|
| |
| Back to basics:
| |
| One Lord, who assembled the Church as the new quahal / ecclesia of the People of God and left us his presence in the one Eucharist, which he offered and continues to offer through his representatives, the bishops. (Ratzinger 77-ff)
| |
|
| |
| From the beginning, the Church has been a "top down" family, with Jesus at the top... Jesus was not elected by the Apostles, he chose them. Thus, our frame of reference must always be Christ governing his Church.
| |
| The traditional concept of Christ "governing" the Church can never be
| |
| separated from his identity as the Good Shepherd.
| |
| So, to maintain the unity of the Church, in and under Christ, the bishops have a
| |
| responsibility (and authority) to govern the Church in his name.
| |
|
| |
| Further - this new quahal/ecclesia is intended for all who accept it. (cf. Gal.
| |
| 3:28)... thus it must be public, liberated, and accessible to all. Within this universal purview, the Church proposes her teaching as a guide for the governance of all peoples.
| |
| "Go, therefore, and make disciples of all nations, baptizing them in the
| |
| name of the Father, and of the Son, and of the holy Spirit, teaching them to observe all that I have commanded you" (MT. 28:19-20)
| |
|
| |
| Finally - The Church's governing role is part of the governing role of Christ himself, by which he redeems/re-makes the world... restoring the world to the image and likeness of God... his image and likeness
| |
| In this way we participate in exercising dominion over all the earth (see. Genesis)
| |
| Social Teaching - the "how" of the regal office
| |
| Began to be enunciated as such in the 20th century by Pope Leo XIII
| |
| Just a few examples
| |
| Leo XIII
| |
| Arcanum - on marriage family and the phenom. of divorce
| |
| Rerum Novarum - on the rights of workers and the dignity of work
| |
| Pius XI
| |
| Casti Conubii - the chastity before/in marriage
| |
| Quadragesimo Anno - on the reconstruction of social order 40
| |
| years after Rer. Nov.
| |
| Paul VI
| |
| Humanae Vitae - on marriage, human life, abortion, and
| |
| Contraception
| |
| John Paul II
| |
| Centessimus Anno - on the 100th anniversary of Rer. Nov.
| |
| Evangelium Vitae - on human life issues
| |
| Laborem Exercens - on the dignity of human work
| |
| Solicitudo Rei Socialis - on the Church's Social Teaching
| |
| Familiaris Consortio - on family life
| |
| Utilizes universally recognizable natural law reasoning
| |
| Handout: Wuerl et. al. (ed.). The Gift of Faith. pp. 148-ff.
| |
|
| |
| Review handout of introductory texts from The Compendium of the Social
| |
| Doctrine of the Church.
| |
| Review Compendium Table of Contents for survey of the scope of Social
| |
| teaching.
| |
| What about the other churches?
| |
| The Church Fathers highlighted unity as the principal mark of the Church (cf.
| |
| Ramsey)
| |
|
| |
| Unity of faith - and thus of doctrine fed into the bishop's governing office
| |
| Faith in Christ demanded an adequate and unified answer to the question, "Who is Christ?"
| |
| See - Christological controversies of the first five centuries
| |
| Unity of Love - unified by and in the loving salvific act of Christ
| |
| Thus, to violate the unity of the Church was considered a sin against both
| |
| faith and charity.
| |
| The other Christian communities are split between three groups:
| |
| Non-Latin Catholics
| |
| Eastern Orthodox Churches
| |
| Western ecclesial communities (protestant reformation)
| |
|
| |
| Note: difference between Church and ecclesial community
| |
| Comment on the development of spiritual ecumenism
| |
|
| |
|
| |
|
| |
|
| |
|
| |
|
| |
|
| |
|
| |
|
| |
|
| |
|
| |
|
| |
|
| |
| Meeting 13: Moral Theology I - The Search for Happiness, Virtues, the Structure of the Decalogue
| |
|
| |
| Sources
| |
|
| |
| Mt. 19: 16-ff
| |
|
| |
| John Paul II. Veritatis Splendor. June 8, 1993.
| |
| CCC - 1691-1876
| |
| US Catholic Catechism for Adults, chapter 23
| |
|
| |
| Pinckaers, Servais. Morality, the Catholic View. South Bend: St. Augustine's Press,
| |
| 2001.
| |
| ----------------------. The Sources of Christian Ethics. Edinburgh: T&T Clark, 2001.
| |
| Wuerl, Lawler & Lawler (Ed.), The Gift of Faith. Huntington: Our Sunday Visitor, 2001.
| |
| pp. 148-ff.
| |
|
| |
| Content
| |
|
| |
|
| |
| Begin with asking about basic conceptions of morality... "What do you think when you
| |
| hear 'moral theology'."
| |
|
| |
| Mt. 19:16-ff The encounter between Jesus and the rich young man
| |
| GS 22 - only in the mystery of Christ does the mystery of man become clear
| |
| Jn. 8:32 - the Truth will se you free
| |
| Jesus is the Truth
| |
| The truth and its demands of us (i.e. moral theology) are intimately
| |
| linked to freedom in heaven.
| |
| VS 17 - Human freedom and God's Law are not in opposition; on the
| |
| contrary, they appeal to one another.
| |
|
| |
| "Catholic moral teaching is not a mere code of prescriptions and prohibitions. It
| |
| is not something that the Church teaches merely to keep people obedient, doing violence to their freedom. Rather, Catholic morality is a response to the aspirations of the human heart for truth and goodness." (Pinckaers, Morality... p.1)
| |
|
| |
| "Christian ethics is the branch of theology that studies human acts so as to direct them to a loving vision of God seen as our true complete happiness and our final end. This vision is attained by means of grace, the virtues and the gifts, in the light of revelation and reason." (Pinckaers, Sources of... p.8)
| |
| "branch of theology" - like all theology, morality is aimed at becoming
| |
| more like God in Jesus Christ. While described as a branch, morality cannot be seen apart from the other categories of theology (e.g. liturgy, scripture, dogma)
| |
|
| |
| "human acts" - the physical matters!
| |
|
| |
| "vision of God" - understood as a state of being (i.e. beatitude in heaven)
| |
|
| |
| in bold - moral theology incorporates every dimension of human life
| |
| as reflected in the story of the rich young man
| |
| grace - at work in him called him to Christ... only by grace
| |
| can we hope to come to the end of our pilgrimage by following Christ.
| |
| Virtues - see below, focus on habitual dispositions
| |
| Gifts - pneumatological dimension
| |
| Revelation and reason - working hand in hand as we incarnate our faith.
| |
| Parsing out Mt. 19:16-22
| |
| Now someone approached him and said,
| |
|
| |
| From the very outset, we see that the dialogue of moral theology is deeply
| |
| personal (persona-based)... What draws us to Christ?
| |
| Prevenient grace
| |
| Reason
| |
| Revelation (hearing the word of God)
| |
| Personal encounters with others
| |
|
| |
| "Teacher, what good must I do to gain eternal life?"
| |
| action is necessary
| |
| man as unity of spirit and body
| |
| goal: eternal life
| |
| happiness/beatitude
| |
| the great human questions: death, evil, meaning in life
| |
| direct link b/t human activity and afterlife
| |
| anatomy of the human act (object, intention, circumstance)
| |
|
| |
| He answered him, "Why do you ask me about the good? There is only One who is good. If you wish to enter into life, keep the commandments." He asked him, "Which ones?" And Jesus replied, " 'You shall not kill; you shall not commit adultery; you shall not steal; you shall not bear false witness; honor your father and your mother'; and 'you shall love your neighbor as yourself.'"
| |
| Importance of revelation
| |
| Living of the natural law
| |
| Structure of the commandments (1-5, 6-10 // rel. to God and to
| |
| man)
| |
| All goodness comes from God
| |
|
| |
| The young man said to him, "All of these I have observed. What do I still lack?"
| |
| Jesus said to him, "If you wish to be perfect, go, sell what you have and give to (the) poor, and you will have treasure in heaven.
| |
| The big picture... it's about being totally generous... total outpouring, just
| |
| as the Trinity is.
| |
| (see above: There is only one who is good)
| |
| Everything has to be given back to God (exitus/reditus)
| |
| Then come, follow me."
| |
| "come follow" = deute (Gk.) - equivalent to a rousing charge
| |
| "Forward!" in English... an encouragement.
| |
| Mt. 4:18-22
| |
| Mk. 1:16-20
| |
| Lk. 5:1-9
| |
| Jn. 1:35-39
| |
| In Jn. - the call is linked with the concept of "remaining" with Jesus...
| |
| being in total intimate union with him.
| |
|
| |
| The Virtues - The "how" of the moral life
| |
|
| |
| A habitual and firm disposition to do the good. The moral virtues are acquired through human effort aided by God's grace; the theological virtues are gifts of God. (CCC -Glossary)
| |
|
| |
| Love
| |
| Faith
| |
| Hope
| |
| Review - as found in CCC Glossary... and difference
| |
| Prudence between Theological and Moral Virtues.
| |
| Justice ...and the three theological in terms of Pieper's
| |
| Temperance understanding
| |
| Fortitude
| |
|
| |
| Love as the highest virtue according to Augustine:
| |
| As to whether virtue leads us to the happy life, I hold that virtue is nothing
| |
| other than the perfect love of God. Now, when it is said that virtue has a fourfold division, as I understand it, this is said according to the various movements of love. Thus, these four virtues I do not hesitate to define them as follows: temperance is love giving itself entirely to the beloved; courage is love readily bearing all things for the sake of the beloved; justice is love serving only the beloved and therefore ruling rightly; prudence is love distinguishing wisely between what hinders it and what helps it. But as we have said, the object of this love is nothing other than God, the sovereign good, the highest wisdom and the perfect harmony. We may therefore define these virtues as follows: temperance is love preserving itself entire and uncorrupt for God; courage is love readily bearing all things for the sake of God; justice is love serving only God, and therefore ruling well everything else that is subject to the human person; prudence is love discerning well between what helps it toward God and what hinders it. ( from - de moribus ecclesiae catholicae)
| |
|
| |
| Meeting 14: Moral Theology II - The New Law of Grace, the Sermon on the Mount and Rm. 12-15
| |
|
| |
| Sources
| |
|
| |
| Mt. 5
| |
| Rm. 12-15
| |
|
| |
| Pinckaers, Servais. Morality, the Catholic View. South Bend: St. Augustine's Press,
| |
| 2001.
| |
| ----------------------. The Sources of Christian Ethics. Edinburgh: T&T Clark, 2001.
| |
|
| |
| Content
| |
|
| |
| "The sermon contains all the precepts needed for our guidance in the Christian life."
| |
| -St. Augustine
| |
|
| |
| In the Sermon on the Mount, Jesus matures the understanding of the law from an external
| |
| consideration to an internal guide... almost like a moral spiritual director. The internal
| |
| and external result of this is the growth of the Kingdom of God.
| |
| In Christ we find the perfect meeting of the Law, the Prophets, Greek thought...
| |
| in a word, true sapientia (hagia Sophia) - He himself becomes our law
| |
|
| |
| The sermon is the first of the 5 discourses that give structure to Matthew's entire Gospel. As the first, it contains the major principles of the rest in concentrated form.
| |
|
| |
| Mt. 4:17 Jesus begins his public ministry: "Repent for the Kingdom of God is at hand."
| |
| Already fully realized in the incarnation
| |
| Not Yet fully realized in our own humanity
| |
|
| |
| The kingdom of God - his rule and not merely his rules... he now reigns/governs
| |
|
| |
| Mt. 5: 1-12 The Beatitudes
| |
| Note form: Blessed are...they will be (establishes a hope and its fulfillment)
| |
| Our inability to fulfill these hopes completely [on earth] demands of us a radical
| |
| and total dependency on God... itself a fulfillment of the X
| |
|
| |
| Blessed - satisfies Gk. Demand for eudaimonia
| |
| vv13-17
| |
| Salt of the earth... light of the world
| |
| Our dependence on God, our blessedness is to be lived out loud... in the
| |
| world.
| |
| vv20-ff
| |
| e.g.
| |
| I tell you, unless your righteousness surpasses that of the scribes and Pharisees, you will not enter into the kingdom of heaven. "You have heard that it was said to your ancestors, 'You shall not kill; and whoever kills will be liable to judgment.' But I say to you, whoever is angry with his brother will be liable to judgment, and whoever says to his brother, 'Raqa,' will be answerable to the Sanhedrin, and whoever says, 'You fool,' will be liable to fiery Gehenna.
| |
|
| |
| Jesus presents us with a maturing sense of righteousness (justice) or "right
| |
| relationship with God... directly in opposition of the scribes and
| |
| Pharisees... the establishment, known for their public displays and their concern for external law w/ no regard to the internal.
| |
|
| |
| "You have heard it said... but I say to you..."
| |
| Christ is speaking with a remarkable authority...putting himself on
| |
| par with Moses
| |
| But more than this, note the integration of internal and external he
| |
| is proposing.
| |
| Improving the unity of body and soul makes us more excellent human beings
| |
| Links in with virtues as the building blocks of our morality
| |
| Mt 6:1-8
| |
| The 3 primary foci of our moral action are then reviewed by Christ
| |
| Mutual aid = almsgiving
| |
| Asceticism = fasting
| |
| Prayer = prayer
| |
|
| |
| We do all so that the FATHER may see... all a gift for the Father. All
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| rooted in love of God.
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| vv9-15 the Our Father
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| The opening lines of any dialogue between the believer and the Father
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|
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| Augustine's reflections on the Sermon
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| The beatitudes are 7 (the eighth is a summary) - representing steps in the growth
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| of the Christian, culminating in martyrdom
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| Each step corresponds to a gift of the Holy Spirit as enumerated by Isaiah in Is. 11
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| as well as a petition of the Our Father.
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|
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| Gift Beat. Explan.
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|
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| Fear of the Lord Poverty/humility It makes the heart humble
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| and contrite... alerts us to our human condition showing the need to accept the cross.
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| Hallowed be thy name...
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|
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| Piety b/f God Meekness docility to Scripture builds
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| the Kingdom
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| Thy Kingdom come...
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|
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|
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| Knowledge Weeping/mourning Reminds us that we are
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| sinners and teaches us how to improve... teaches us to love for love's sake and reminds us to be hopeful and not despair.
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| Thy will be done on earth as it is in heaven...
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|
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| Fortitude Hunger for justice Sustains the efforts of those
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| fighting for justice b/f God... true justice comes to the Christian through crucifixion... and so leads us to the Love of the Trinity.
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| Give us this day our daily bread (sustainence for the fight)
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|
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| Counsel Bl. are the merciful The Lord advises us always
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| to be as merciful to ourselves as we are to others. Recall our goal is love of God and neighbor.
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| Forgive us our trespasses as we forgive those who trespass against us...
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|
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| Understanding Purity of heart The pure of heart have a
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| clearer vision of the mysteries of God.
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| Lead us not into tempteation
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|
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| Wisdom Peacemakers Christ is himself the ultimate
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| wisdom... total union with him is the only way to achieve true peace within the self and with others.
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| Deliver us from evil.
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|
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| The eighth beatitude presents humanity in its perfection and so contains
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| within itself all the others.
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|
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| Romans 12-15
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| A moral exhortation in the Spirit by one who has taken the journey himself (Paul)
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| Nb. A deeply personal approach by Paul
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| Paraklesis - exhortation in the Spirit (parakletos)
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| vs. paranesis - which is, roughly, a basic recommendation
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| Paul is laying out factors in the development of a moral life over time.
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| 12:1 - frames Christian life as a liturgical act
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| ...offer your bodies as a living sacrifice, holy and pleasing to God,
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| your spiritual worship.
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| 12:3-8 - as with any liturgical act, life is to be led in an ecclesial context...
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| within the Body of Christ, the Church... each member fulfilling his/her given role based on given talents etc.
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|
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| 12:9-13 - the love lived within the Church as we generously give ourselves has certain characteristics outlined here.
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|
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| 12:14-21 - recalling the Sermon on the Mount, Paul discusses the blessing of one's enemies... the ultimate agape lived, as Christ lived it from the cross.
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|
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| 13:1-10 - living the moral life within civil society... obedience to the state
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|
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| 13:11-14 - eschatological goal
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|
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| chapters 14-15... not leading your brothers to sin ... discussion of dietary issues.
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|
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| Meeting 15: Moral Theology III - Sexual Ethics
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|
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| Sources
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| Gn. 1-3
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|
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| CCC 1762-1770; 2331-2391
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| U.S. Catholic Catechism for Adults, pp 403-ff
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|
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| Conoboy, Rev. Shawn. Towards a Masculine Spirituality in the Teachings of John Paul
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| II. Roma: Teresianum, 2007.
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| (Conoboy's analysis/description of Wojtyla's Acting Person)
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|
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| For Further Reading
| |
| West, Chrisopher. Theology of the Body Explained
| |
| See also www.christopherwest.com
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|
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| Content
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|
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| The nuptial meaning of the body
| |
| Person as relation
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| With self
| |
| Transcending from natura to persona by action:
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| At the level of nature, we react to stimuli received. By action, we
| |
| self-possess and transcend to the level of the person. The ultimate act of self-possession is self gift (i.e. sacrifice)
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| In relation to others
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| In relation to God
| |
| The artistic vision of the body... the vision of the Creator as he beholds the
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| beauty of his creation.
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| Original to Genesis
| |
| Marred by the entry of shame into the picture
| |
| Redemption of the body and its nuptial meaning in the perfect gift of Christ on the
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| Cross
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| Preserved and modeled in the Sacraments (esp. Eucharist, Marriage and Holy Orders)
| |
| Maintained by the virtues of chastity and purity of heart
| |
| CCC definitions
| |
| Focus on the integration that is achieved in chastity... and
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| the life-long dimension of it.
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| First context for living of these virtues: friendship
| |
|
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| Sins against chastity (CCC 2351-ff)
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|
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| MYSTAGOGIA - THE SACRAMENTS
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|
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| Baptism
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|
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| This isn't something we just 'made up'
| |
|
| |
| Rom. 6:3-11 [Epistle for Easter Vigil]
| |
|
| |
| Or are you unaware that we who were baptized into Christ Jesus were baptized into his death? We were indeed buried with him through baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, we too might live in newness of life. For if we have grown into union with him through a death like his, we shall also be united with him in the resurrection. We know that our old self was crucified with him, so that our sinful body might be done away with, that we might no longer be in slavery to sin. For a dead person has been absolved from sin. If, then, we have died with Christ, we believe that we shall also live with him. We know that Christ, raised from the dead, dies no more; death no longer has power over him. As to his death, he died to sin once and for all; as to his life, he lives for God. Consequently, you too must think of yourselves as (being) dead to sin and living for God in Christ Jesus.
| |
|
| |
| Anonymous sermon - O of R, Wed. of Holy Week (p582)
| |
|
| |
| Words associated with... (CCC 1214-ff)
| |
| (Gk) Baptizein - to immerse or plunge ("taking the plunge")
| |
|
| |
| "the washing of regeneration and renewal by the Holy Spirit"
| |
| Titus 3:5 not because of any righteous deeds we had done but because of his
| |
| mercy, he saved us through the bath of rebirth and renewal by the holy Spirit
| |
| Jn 3:5 Amen, amen, I say to you, no one can enter the kingdom of God without
| |
| being born of water and Spirit.
| |
|
| |
| Enlightenment (CCC 1216)
| |
| "Those who receive this [catechetical] instruction are enlightened in their understanding" (St. Justin, Apologia)
| |
| "Having received in Baptism the Word, the 'true light that enlightens every man,' the person baptized has been enlightened, he becomes a 'son of light,' indeed, he becomes 'light' himself" (Jn. 1:9, Thess. 5:5, Hb 10:32, Eph. 5:8)
| |
|
| |
| "Baptism is God's most beautiful and magnificent gift. . . .We call it gift, grace, anointing, enlightenment, garment of immortality, bath of rebirth, seal, and most precious gift. It is called gift because it is conferred on those who bring nothing of their own; grace since it is given even to the guilty; Baptism because sin is buried in the water; anointing for it is priestly and royal as are those who are anointed; enlightenment because it radiates light; clothing since it veils our shame; bath because it washes; and seal as it is our guard and the sign of God's Lordship." (St. Gregory Nazianzen, Oratio 40)
| |
|
| |
| Where did it come from?
| |
| CCC 1217
| |
| Blessing of the water
| |
| Father, you give us grace through sacramental signs,
| |
| which tell us of the wonders of your unseen power.
| |
|
| |
| In Baptism we use your gift of water,
| |
| which you have made a rich symbol
| |
| of the grace you give us in this sacrament.
| |
| At the very dawn of creation
| |
| your Spirit breathed on the waters,
| |
| making them the wellspring of all holiness.
| |
| The waters of the great flood
| |
| you made a sign of the waters of Baptism,
| |
| that make an end of sin and a new beginning of goodness.
| |
| You freed the children of Abraham from the slavery of Pharaoh,
| |
| bringing them dry-shod through the waters of the Red Sea,
| |
| to be an image of the people set free in Baptism.
| |
|
| |
| Melito of Sardis, Easter Homily (O of R Easter Monday, p.554) - on types and fulfillments
| |
|
| |
| In the Church from the beginning
| |
| Acts 2:38 Peter speaking at Pentecost
| |
| Peter (said) to them, "Repent and be baptized, 7 every one of you, in the name of
| |
| Jesus Christ for the forgiveness of your sins; and you will receive the gift of the holy Spirit.
| |
|
| |
| Acts 16:31-33 Conversion of Paul and Silas' Jailer (infant baptism)
| |
| And they said, "Believe in the Lord Jesus and you and your household will be
| |
| saved." So they spoke the word of the Lord to him and to everyone in his house. He took them in at that hour of the night and bathed their wounds; then he and all his family were baptized at once. He brought them up into his house and provided a meal and with his household rejoiced at having come to faith in God.
| |
|
| |
| The rite is somewhat self-explanatory
| |
| Welcome and the Sign of the Cross -
| |
| Baptism and entry into the community of Christ's death and resurrection
| |
| Word of God
| |
| Various readings explain how it is that we were justified
| |
| St. Anastasius, Oratio 4 (O of R Easter Tuesday, p.568)
| |
| Exorcisms and Annointing
| |
| Forgiveness of Original Sin
| |
| Healing of the Soul
| |
| Blessing of the Water
| |
| (see above)
| |
| calls down the Holy Spirit
| |
| Promises (creed)
| |
| This is the stuff of our faith, our response to God's love
| |
| Jerusalem Catechesis (O of R Easter Thursday, p.596)
| |
| Chrism
| |
| Royal dignity
| |
| Jerusalem Catechesis (O of R Easter Friday, p.609)
| |
| The light and the garment
| |
| Eph. 6:11-17
| |
| Finally, draw your strength from the Lord and from his mighty power. Put on the
| |
| armor of God so that you may be able to stand firm against the tactics of the devil. For our struggle is not with flesh and blood but with the principalities, with the powers, with the world rulers of this present darkness, with the evil spirits in the heavens. Therefore, put on the armor of God, that you may be able to resist on the evil day and, having done everything, to hold your ground. So stand fast with your loins girded in truth, clothed with righteousness as a breastplate, and your feet shod in readiness for the gospel of peace. In all circumstances, hold faith as a shield, to quench all (the) flaming arrows of the evil one. And take the helmet of salvation and the sword of the Spirit, which is the word of God.
| |
|
| |
|
| |
| The Holy Eucharist
| |
|
| |
| Sources
| |
| Office of Readings - II Week of Easter
| |
| Wuerl, Donald Card., The Mass, NY: Doubleday, 2011.
| |
| Hahn, Scott, The Lamb's Supper, NY: Doubleday, 1999.
| |
| Hahn, Scott, Letter and Spirit, NY: Doubleday, 2005.
| |
|
| |
| Content
| |
|
| |
| The Eucharist as understood by the Fathers
| |
| Theodore the Studite (759-826) - II Friday of Easter p. 677
| |
| The Cross is the tree of new life... the fruit we eat of it is Christ's Body and
| |
| Blood
| |
| Leo the Great (d.461)
| |
| Lead in fro baptism to Eucharist
| |
| Justin Martyr (100-165) - O of R, III Sunday of Easter p. 694
| |
| No ordinary food and drink
| |
| Fulgentius of Ruspe (462-533), II Tuesday of Easter p. 652
| |
| The Church is the Body of Christ, offering his sacrifice
| |
| Gaudentius of Brescia (d.410) p.669
| |
| Nourishment for the journey of life
| |
| Christ did not leave us alone
| |
| The Holy Sacrifice of the Mass
| |
| Basis in the Book of Revelation
| |
| Development from agape meal to the mass today
| |
| The Constantinian revolution
| |
| Expressions within the one church (Greek, Latin, Mozarabic etc.)
| |
| Q&A on the various sections of the mass
| |
|
| |
|
| |
|
| |
| Penance
| |
|
| |
| Sources
| |
| Benedict XVI, Jesus of Nazareth, NY: Doubleday, 2007, pp. 157-160 ("Forgive us our
| |
| Trespasses").
| |