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| == Opening Prayer == | | == Opening Prayer == |
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| == references/sources ==
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| *
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| == Content ==
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| === Topic 1 ===
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| *
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| == Closing Prayer ==
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| *
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|
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| == Terms ==
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| * [[Glossary#XX | XX]]
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| == Cultural Applications ==
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| == Homework for next session ==
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|
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| [[Category:Catechesis]]
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| [[Category:RCIA]]
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|
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| = Session Title =
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| This section used in [[RCIA_Stuff]]
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| == Opening Prayer ==
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| *
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| == references/sources == | | == references/sources == |
| * | | * CCC Part IV (esp. 2558) |
| | * The General Instruction on the Liturgy of the Hours |
| | * Pope Benedict XVI. Jesus of Nazareth |
|
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|
| == Content == | | == Content == |
| === Topic 1 ===
| | * CCC-2558 “a vital and personal relationship with the living and true God” |
| * | |
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| == Closing Prayer ==
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| *
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| == Terms ==
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| * [[Glossary#XX | XX]]
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| == Cultural Applications ==
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| *
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| [[Category:Catechesis]]
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| [[Category:RCIA]]
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| Meeting 8 – Prayer
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| Sources
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| CCC Part IV (esp. 2558)
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| The General Instruction on the Liturgy of the Hours
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| Pope Benedict XVI. Jesus of Nazareth
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| | |
| | |
| | |
| Content
| |
| | |
| CCC-2558 “a vital and personal relationship with the living and true God” | |
| Other descriptions (USCC – 463) | | Other descriptions (USCC – 463) |
| Augustine: True prayer is nothing but love. | | Augustine: True prayer is nothing but love. |
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| Thanksgiving | | Thanksgiving |
| Praise | | Praise |
| | == Closing Prayer == |
| | * |
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| | == Terms == |
| | * [[Glossary#XX | XX]] |
|
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| | == Cultural Applications == |
| | == Homework for next session == |
|
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|
| Meeting 8 – Death and the Last Things
| | [[Category:Catechesis]] |
| | | [[Category:RCIA]] |
| 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
| |
| rooted in love of God.
| |
| vv9-15 the Our Father
| |
| The opening lines of any dialogue between the believer and the Father
| |
| | |
| Augustine’s reflections on the Sermon
| |
| The beatitudes are 7 (the eighth is a summary) – representing steps in the growth
| |
| of the Christian, culminating in martyrdom
| |
| Each step corresponds to a gift of the Holy Spirit as enumerated by Isaiah in Is. 11
| |
| as well as a petition of the Our Father.
| |
|
| |
| Gift Beat. Explan.
| |
| | |
| Fear of the Lord Poverty/humility It makes the heart humble
| |
| and contrite… alerts us to our human condition showing the need to accept the cross.
| |
| Hallowed be thy name…
| |
| | |
| Piety b/f God Meekness docility to Scripture builds
| |
| the Kingdom
| |
| Thy Kingdom come…
| |
|
| |
| | |
| Knowledge Weeping/mourning Reminds us that we are
| |
| sinners and teaches us how to improve… teaches us to love for love’s sake and reminds us to be hopeful and not despair.
| |
| Thy will be done on earth as it is in heaven…
| |
| | |
| Fortitude Hunger for justice Sustains the efforts of those
| |
| fighting for justice b/f God… true justice comes to the Christian through crucifixion… and so leads us to the Love of the Trinity.
| |
| Give us this day our daily bread (sustainence for the fight)
| |
| | |
| Counsel Bl. are the merciful The Lord advises us always
| |
| to be as merciful to ourselves as we are to others. Recall our goal is love of God and neighbor.
| |
| Forgive us our trespasses as we forgive those who trespass against us…
| |
| | |
| Understanding Purity of heart The pure of heart have a
| |
| clearer vision of the mysteries of God.
| |
| Lead us not into tempteation
| |
| | |
| Wisdom Peacemakers Christ is himself the ultimate
| |
| wisdom… total union with him is the only way to achieve true peace within the self and with others.
| |
| Deliver us from evil.
| |
| | |
| The eighth beatitude presents humanity in its perfection and so contains
| |
| within itself all the others.
| |
| | |
| Romans 12-15
| |
| A moral exhortation in the Spirit by one who has taken the journey himself (Paul)
| |
| Nb. A deeply personal approach by Paul
| |
| Paraklesis – exhortation in the Spirit (parakletos)
| |
| vs. paranesis – which is, roughly, a basic recommendation
| |
| Paul is laying out factors in the development of a moral life over time.
| |
| 12:1 – frames Christian life as a liturgical act
| |
| …offer your bodies as a living sacrifice, holy and pleasing to God,
| |
| your spiritual worship.
| |
| 12:3-8 – as with any liturgical act, life is to be led in an ecclesial context…
| |
| within the Body of Christ, the Church… each member fulfilling his/her given role based on given talents etc.
| |
| | |
| 12:9-13 – the love lived within the Church as we generously give ourselves has certain characteristics outlined here.
| |
| | |
| 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.
| |
| | |
| 13:1-10 – living the moral life within civil society… obedience to the state
| |
| | |
| 13:11-14 – eschatological goal
| |
| | |
| chapters 14-15… not leading your brothers to sin … discussion of dietary issues.
| |
| | |
| Meeting 15: Moral Theology III – Sexual Ethics
| |
| | |
| Sources
| |
| Gn. 1-3
| |
| | |
| CCC 1762-1770; 2331-2391
| |
| U.S. Catholic Catechism for Adults, pp 403-ff
| |
|
| |
| Conoboy, Rev. Shawn. Towards a Masculine Spirituality in the Teachings of John Paul
| |
| II. Roma: Teresianum, 2007.
| |
| (Conoboy’s analysis/description of Wojtyla’s Acting Person)
| |
| | |
| For Further Reading
| |
| West, Chrisopher. Theology of the Body Explained
| |
| See also www.christopherwest.com
| |
| | |
| Content
| |
|
| |
| The nuptial meaning of the body
| |
| Person as relation
| |
| With self
| |
| Transcending from natura to persona by action:
| |
| 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)
| |
| In relation to others
| |
| In relation to God
| |
| The artistic vision of the body… the vision of the Creator as he beholds the
| |
| beauty of his creation.
| |
| 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
| |
| Cross
| |
| 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
| |
| the life-long dimension of it.
| |
| First context for living of these virtues: friendship
| |
| | |
| Sins against chastity (CCC 2351-ff)
| |
| | |
| MYSTAGOGIA – THE SACRAMENTS
| |
| | |
| Baptism
| |
| | |
| 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”).
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