Introduction to the Rite of Christian Initiation
RCIA is a process that enables catechumens to spend time with members of the community in a setting that is casual and informal. Like the Christians of the early Church, these people will learn the faith not only through structured teaching but also by witnessing the behavior of the community around them. The Scriptures say that people will know us by the love we show for them, and for one another. As the great St. Francis said, “Preach the Gospel always, and if you must, use words”. In the RCIA process, we use many words. The words we use should always teach the Catholic faith.
To be a catechist in an RCIA program is a tremendous responsibility. As St. Paul says, “We are ambassadors of Christ” (2 Cor 5:20). Our attitudes will inevitably rub off on the new disciples: for better or for worse. If we demonstrate that we are faithful to the Lord, it will have a positive influence. If we demonstrate that we do not take Catholic teaching seriously, it will have a negative influence. We are the “front line” of the Church in the eyes of the RCIA candidates. For good or for bad, we represent the Catholic Church to these people. We have a duty to be faithful witnesses to authentic Church teaching and good examples of Christian discipleship.
A person takes the first step of conversion when a decision is made to answer the call of the Holy Spirit and a desire is voiced to follow Jesus Christ. This person may be drawn to the faith by hearing the Word of God or seeing the good witness of other believers. The Holy Spirit draws people to the faith in whatever way He sees fit. It is common for people to have misconceptions about Church teachings regarding faith, morals, the sacraments, and the practice of the Liturgy. Some people come to RCIA after being away from church for many years. They may have acquired volumes of false information from the media, co-workers or family members. They expect the RCIA to be a place where they can ask serious questions about the faith and become incorporated into the Parish community. We owe it to them to present the faith in a clear and unambiguous fashion.
Surely there is no such thing as a stupid question, but many times wrong answers are in abundance. We should never make it up as we go along. The last thing a person needs is an answer that does not represent Catholic teaching. We need to make sure that we do not inadvertently steer people in the wrong direction. Sometimes we need to give the theologically profound answer, “I don’t know”. The Catechism of the Catholic Church addresses virtually every question a person may have. Pope John Paul II said, “The Catechism is a sure norm for teaching the faith”. If you are ever uncertain about a Catholic teaching, you can look it up in the Catechism! The Compendium of the Catechism is a more concise version that is well suited for use in RCIA.
In his Apostolic Exhortation “Catechesis in our Time”, Pope John Paul II uses this scripture in a similar context: Jesus said, “This teaching is not my own, but the Father who sent me”. (6) Every baptized person has a right to receive authentic Catholic instruction in the faith. The Pope goes on to say, “Unfaithfulness on some point to the integrity of the message means a dangerous weakening of Catechesis and putting at risk the results that Christ and the ecclesial community have a right to expect from it”. (17)
As faithful witnesses to new believers and as catechists of the Catholic Church, we must never knowingly teach dissent. Full acceptance of the Church’s teaching and humility are needed for the conversion of our hearts. We must never let our own flawed understandings influence the minds of new believers on their faith journey. Our only agenda must be evangelization, the salvation of souls, and the passing on of authentic Catholic catechesis. We must never knowingly misrepresent the teachings of the Catholic Church. It makes no difference how strongly we feel about a particular issue. This would be a sin against charity and a serious occasion of scandal.
In conclusion I would like to offer my congratulations on your decision to participate in the spiritual growth of God’s children. RCIA is a fulfilling ministry that bears much fruit. Always remember that apart from Christ, we can do nothing!
To stay strong as a good witness to the faith:
Believe that God loves you no matter what you have ever done. Don't get discouraged if you fall every now and then. Remember that Jesus fell three times on the way to accomplishing His goal, and He was God!
Go to the sacrament of reconciliation every so often even if you have not committed a mortal sin. If you believe that you have committed a mortal sin, go right away and don't let anyone tell you that you don't need to.
Acknowledge God in all your ways, and He will make your paths straight. Remember to forgive and you will be forgiven and love one another as Jesus loves you. Listen to the Godly voice in your head. If something seems like it might be a sin, it most likely is. Avoid the things and the situations that lead you to sin.
Make time to pray, read the Bible and the Catechism, and learn what the Church teaches. Read it for yourself and check everything you hear and see both inside and outside the Church. Be careful not to blindly accept the teachings and opinions of the world, which contradict what the faith teaches. They often taste like honey in your mouth but when you swallow them, they are like bitter poison.
Go to Mass every Sunday and receive the Eucharist with full confidence that you are receiving the real body and blood of Jesus Christ.
Know that Jesus freely died on the cross to pay for your sins. He wants nothing more than to forgive your sins if only you lay them at the foot of His cross with faith in His name.
How to Use this Course
The role of a catechist is to teach, be a resource person, a good witness, and a friend. People experience this journey of faith at their own pace. The time required to complete the RCIA process will vary with the individuals involved and the judgment of the Pastor. People come from different backgrounds and enter the program at different stages of life. Consideration must be given to an individual’s circumstance and accommodations should be made if possible. The catechumenate will be a source of renewal for the entire Parish.
This book was created to be a useful and practical guide for the RCIA process. Sacred Scripture and the Catechism of the Catholic Church are used to explain the Teachings of the faith. Reflection questions are provided so that these teachings can be applied to ordinary life experiences. I would highly recommend that each of the catechumens be given a Catholic Bible and a copy of the Catechism. The Scripture quotations in this volume are taken from the Revised Standard Version of the Bible (RSV). Any Catholic version is acceptable for use in this process. Try to have everyone use the same version for the sake of convenience. Avoid using Protestant Bibles since they are missing seven books and sometimes contain footnotes that contradict Catholic teaching.
The first section of the book contains some general information regarding the RCIA process and schedule: the “nuts and bolts” of the process so to speak. This section should be reviewed with your pastor to insure that everything is organized in a manner that suits your individual parish community. There are always special circumstances and specific scheduling requirements that need to be addressed. I recommend customizing the program to accommodate these needs in advance of its start. This book is arranged by weekly topic. Look through the weekly topics and arrange a “game plan” for the entire liturgical year. Seek guidance from your pastor. He is probably more aware of the connections between the topics and the liturgical year than most lay people. They may be able to offer some great advice when setting up a schedule of topics.
The next section contains the weekly topics. This is where I believe the strength in this particular program lies. I would recommend handing out all the pages in each lesson to the entire group. If this seems like too much, the first page of each lesson can be used as a more concise handout. I believe in giving people reference material to take home and perhaps share with others who may be interested in the faith. There are many pages in the book that contain sections of the Bible, sections of the Catechism, and a variety of Church documents. The lessons should be read by the Catechists to increase their knowledge of the topics discussed. They also make great handouts for people who want to learn more about what the Church teaches. You are free to make copies of anything in this book for any type of distribution that you see fit. Don’t be shy about handing out information. I would recommend that each catechumen obtain a folder for the handouts. All the handouts are from sources within the Catholic Church. They are trustworthy and represent authentic Catholic teaching. As time goes on, your group will customize the program to suit the needs of your community. The following is a suggested plan that I believe will be an effective start for the group. God Bless you as you begin!
Suggested Weekly Plan:
(Allow 1 hour to 1 ½ hours)
Opening Prayer: Gather the group together and start with an opening prayer. Each topic includes an opening prayer but feel free to use any prayer that you like. Prayer is an essential part of any RCIA program.
Address Last Weeks Questions: Any questions that may have come up last week that were not adequately answered should be addressed now. Any handouts pertaining to the subject matter should also be handed out at this time.
Scripture Reading: The Scriptures should be read at this time. Try to encourage the catechumens to look up bible passages and to read them to the group. Do not limit yourself to the Scriptures that are included in the documents. It is highly recommended to reference the weekly Mass readings whenever possible.
Brief Teaching: The next step should be the introduction of the weekly topic. It should include an overview of Church teaching, and relate to Sacred Scripture. Each worksheet has a small explanation of the Scripture readings and is a good place to start the talk. The faithfulness and experience of the catechist are the critical factors in making this part of the session successful. There is also personal advice that I have written from my own experiences with catechetical ministry. The teaching should take about 20 minutes. Keep in mind that the better prepared you are, the better this section of the class with go!
Catechism of the Catholic Church: I cannot overemphasize the need to read the Catechism articles that are included with the book. The Church has synthesized its teachings in a brilliant manner and it would be a shame not to take advantage of her wisdom. It also gives the catechumens confidence in the universality of Catholic doctrine.
Reflection Questions: These questions are very general and are geared toward creating a wide-ranging discussion. Hopefully the catechumens tried to answer these questions at home before the session. They should take the time to read the handout and think about any areas they may have questions about. The individual experience of each person is a critical component of the process.
Handout Next Week’s Material: Worksheets should be handed out for next week’s session. The catechumens should be encouraged to fill out the reflection questions in a prayerful manner if they have the time. Needless to say, do not pressure anyone into doing “homework”. Some people really do not time and we should not lay an unnecessary burden on people.
Final Questions: Ask the catechumens if they have any questions and address them as thoroughly as time will allow. Please consult the Catechism for any difficult questions.
Closing Prayer: I recommend a common prayer such as the Our Father or the Hail Mary but any prayer will suffice. If time allows, everyone should include personal prayer requests at this time. It will foster a closer bond between the team and the catechumens.
Overview of the Rite of Christian Initiation of Adults
Period of Evangelization and Precatechumenate:
This is a time when people first start their journey toward full initiation into the Catholic Church. It gives the opportunity to get acquainted with Gospel values and the Church community.
First Step: Rite of Acceptance into the Order of Catechumens:
This is a liturgical rite that usually varies on a Parish level. Candidates express their desire to enter into the Church community.
Period of Catechumenate:
This is a period of time when faith is growing and conversion is taking place. The team leaders must use this time to educate the catechumens in the doctrines of the Church regarding faith and morals. Prayers and blessings will accompany the entire team and God will reveal many avenues of grace to the participants.
Second Step: Rite of Election:
This is a liturgical rite by which the Church formally ratifies the catechumens’ readiness for the Sacraments of Initiation.
Period of Purification and Enlightenment:
This is a period of time during Lent when conversion and spiritual growth are stressed in the RCIA process. The scrutinies, presentations, and preparation rites on Holy Saturday mark this period of time.
Third step: Celebration of the Sacraments of Initiation:
This is the liturgical rite, usually incorporated into the Easter Vigil, by which the elect receive the Sacraments of Initiation in the presence of the community.
Period of Post baptismal Catechesis or Mystogogy:
This period of time should lead to a deeper understanding of the mysteries of the faith. This is also a time of full incorporation into the community. It is appropriate to discuss the possibility of entering the various ministries that are available in the Parish.
Go and Make Disciples
A National Plan and Strategy for Catholic Evangelization in the United States
United States Conference of Catholic Bishops
28. We must evangelize because the Lord Jesus commanded us to do so. He gave the Church the unending task of evangelizing as a restless power, to stir and to stimulate all its actions until all nations have heard his Good News and until every person has become his disciple.
29. The Lord commanded us to evangelize because salvation is offered to every person in him. More than a holy figure or a prophet, Jesus is God's Word, God's "very imprint," the power and wisdom of God. He is our Savior. Becoming like us and accepting our human nature, he addresses in himself, in his death and resurrection, the brokenness of our lives. He suffers through our sin; he feels our pain; he knows the thirst of our death; he accepts the limits of our human life so that he might bring us beyond those limits. "He humbled himself, becoming obedient to death, even death on a cross. Because of this, God greatly exalted him! . . ." Taking on our death as Savior, Jesus was raised to life. In Christ, all can come to know that the sin, the coldness, the indifference, the despair, and the doubt of our lives are overcome by God's taking on our human nature and leading us to new life. In him, and him alone, is the promise of resurrection and new life.
30. We evangelize because people must be brought to the salvation that Jesus the Lord offers in and through the Church. While we acknowledge that the grace of God is mysteriously present in all lives, people all too often resist this grace. They refuse change and repentance. We evangelize so that the salvation of Christ Jesus, which transforms our human lives even now, will bring as many as possible to the promised life of unending happiness in heaven.
31. Jesus commanded us to evangelize, too, in order to bring enlightenment and lift people from error. The Lord Jesus, "the way and the truth and the life," came to us as a teacher, opening for us the wisdom that not only leads to life eternal but also leads to a human fulfillment that reflects the dignity and mystery of our nature. Unless people know the grandeur for which they are made, they cannot reach fulfillment and their lives will be incomplete. Nor will they know that they are called into interpersonal union with God and with each other. The intimate union that Jesus revealed in his life, being one with the Father and rejoicing in the Holy Spirit, can envelop our lives. This is the union in which Jesus wishes all to share, a union whose realization brings great peace to people, families, societies, and the world. Evangelization opens us to Christ's wisdom and personal union with God and others.
32. The Lord gave us a message that is unique. All faiths are not merely different versions of the same thing. Knowing Christ Jesus and belonging to his Church are not the same as believing anything else and belonging to any other community. Pope John Paul II has pointed out, "While acknowledging that God loves all people and grants them the possibility of being saved (cf. 1 Tm 2:4), the Church believes that God has established Christ as the one mediator and that she herself has been established as the universal sacrament of salvation." The unique claim of our message does not negate the sincerity and faith of others; likewise, the sincerity and faith of others do not take away from the clarity and truth of our message. As Pope John Paul II reminds us, "It is necessary to keep these two truths together, namely, the real possibility of salvation in Christ for all humankind and the necessity of the Church for salvation. Both these truths help us to understand the one mystery of salvation."
33. Finally, the Lord gave us yet another reason to evangelize: our love for every person, whatever his or her situation, language, physical, mental, or social condition. Because we have experienced the love of Christ, we want to share it. The gifts God has given to us are not gifts for ourselves. Like the large catch of fish or the overflowing measure of flour, faith makes our hearts abound with a love-filled desire to bring all people to Jesus' Gospel and to the table of the Eucharist. As Jesus wanted to gather all Jerusalem, "as a hen gathers her young, so also do we want to gather all people into God's kingdom, proclaiming the Gospel even "to the ends of the earth."
Congregation for the Clergy
General Directory for Catechesis
Elements and criteria proper to adult catechesis
173. Adult catechesis concerns persons who have a right and a duty to bring to maturity the seed of faith sown in them by God. It is addressed to individuals who are charged to fulfill social responsibilities of various types and to those who are also prey to all kinds of changes and crises, sometimes profound. The faith of adults, therefore, must be continually enlightened, developed and protected, so that it may acquire that Christian wisdom which gives sense, unity, and hope to the many experiences of personal, social, and spiritual life. Adult catechesis requires the accurate identification of the typical characteristics of Christian adults. It must translate them into objectives and content, and determine certain constants of presentation. It must establish the most effective methodological approaches and choose formats and models. The role and identity of the catechists who work with adults and their formation—the people who are responsible for the catechesis of adults in the community—are vitally important.
174. Among the criteria which assure an authentic and effective adult catechesis, mention must be made of the following:
– attention to those to whom it is addressed, to their condition as adult men and women, requires taking account of their problems and experiences, their spiritual and cultural resources, with full respect for their differences;
– attention to the lay condition of adults, on whom Baptism confers the task of "seeking the Kingdom of God by engaging in temporal affairs and directing them according to God's Will", and whom it calls to holiness;
– attention to the involvement of the community so that it may be a welcoming and supportive environment;
– attention to ensure systematic pastoral care of adults, with which liturgical formation and the service of charity have been integrated.
General and particular tasks of adult catechesis
175. So as to respond to the more profound needs of our time, adult catechesis must systematically propose the Christian faith in its entirety and in its authenticity, in accordance with the Church's understanding. It must give priority to the proclamation of salvation, drawing attention to the many difficulties, doubts, misunderstandings, prejudices and objections of today. It must introduce adults to a faith-filled reading of Sacred Scripture and the practice of prayer. A fundamental service to adult catechesis is given by the Catechism of the Catholic Church and by those adult catechisms based on it by the particular Churches. In particular, the tasks of adult catechesis are:
– to promote formation and development of life in the Risen Christ by adequate means: pedagogy of the sacraments, retreats, and spiritual direction...
– to educate toward a correct evaluation of the socio-cultural changes of our societies in the light of faith: thus the Christian community is assisted in discerning true values in our civilization, as well as its dangers, and in adopting appropriate attitudes;
– to clarify current religious and moral questions, that is, those questions which are encountered by the men and women of our time: for example, public and private morality with regard to social questions and the education of future generations;
– to clarify the relationship between temporal actions and ecclesial action, by demonstrating mutual distinctions and implications and thus due interaction; to this end, the social doctrine of the Church is an integral part of adult catechesis;
– to develop the rational foundations of the faith: that the right understanding of the faith and of the truths to be believed are in conformity with the demands of reason and the Gospel is always relevant; it is therefore necessary to promote effectively the pastoral aim of Christian thought and culture: this helps to overcome certain forms of fundamentalism as well as subjective and arbitrary interpretations;
– to encourage adults to assume responsibility for the Church's mission and to be able to give Christian witness in society:
The adult is assisted to discover, evaluate and activate what he has received by nature and grace, both in the Christian community and by living in human society; in this way, he will be able to overcome the dangers of standardization and of anonymity which are particularly dominant in some societies of today and which lead to loss of identity and lack of appreciation for the resources and qualities of the individual.
Particular forms of adult catechesis
176. Certain situations and circumstances require special forms of catechesis:
– catechesis for the Christian initiation or catechumenate of adults: this has its own express form in the RCIA;
– traditional forms of catechesis of the people of God, duly adapted to the liturgical year or in the extraordinary form of missions;
– the on-going catechesis of those who have a task of formation in the community: catechists and those involved in the lay apostolate;
– catechesis for use in particularly significant events in life, such as Marriage, the Baptism of children and the other sacraments of initiation, at critical times during youth, in sickness etc.: in such circumstances, people are disposed more than ever to seek out the true meaning of life;
– is for special events and experiences, such as beginning work, military service, emigration etc.: these are changes which can give rise to interior enrichment or bewilderment and in which the need of God's saving word should be emphasized;
– catechesis for the Christian use of leisure time, especially during holidays and travel…
Saturday, December 2, 2006
RCIA Nuts & Bolts
Recruitment of Candidates
John 3:5-8 Jesus answered, "Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you, 'You must be born anew.' The wind blows where it wills, and you hear the sound of it, but you do not know whence it comes or whither it goes; so it is with every one who is born of the Spirit."
The Holy Spirit is the driving force that leads people into the Church. God gives us the privilege and the responsibility of participating in the Church’s work of evangelization. The recruitment of RCIA candidates is a necessary part of this evangelization effort. Every individual who is not fully initiated into the Catholic faith is a potential RCIA candidate. No one should ever be refused entry into the process.
The following three categories cover everyone:
· The unbaptized (Any non-Catholic of any background)
· Those baptized into a different Christian faith.
· Catholics who have not received all their sacraments.
Jesus told the apostles, “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; and lo, I am with you always, to the close of the age." (Matt 28:19-20) The possible avenues to take for the recruitment of new RCIA members are endless. Strategies could to be adopted at both the Parish and Diocesan levels to increase the harvest of faithful Catholics. The following are only a few ideas:
· Pray for new members
· Advertise in the Parish bulletin and Diocesan newspaper
· Send letters home with the children in religious education programs
· Television and newspaper ads on local stations
· Invite friend and family members to an RCIA session
· Make announcements at Mass encouraging new candidates
· Have a special weekend dedicated to the recruitment of new members
· Ask the people in parish ministries if they know anyone who is interested
Involvement of the Parish
Acts 2:44 “And all who believed were together and had all things in common”
It is important to make the RCIA program a visible part of the Parish community. It is recommended that everyone going through the process along with all the team members gather together at the same Mass. Having said that, please try to be flexible when circumstances demand it. It would be a mistake if a person had to be excluded from the program because of a scheduling problem related to work or family. Every effort needs to be made to accommodate these situations.
Periodically, the Pastor and other priests of the parish should attend the sessions. The Priesthood is one of the central aspects of Church life and it would be beneficial for the candidates to know them as real human beings. It is too easy to view the priest as someone alien to the “real world”. Nothing could be further from the truth. This would prove to be helpful to dispel any false preconceived notions they may have about priests. An occasional teaching from a Priest is also a good means to foster parish involvement.
Invite people from other ministries to occasionally sit in with the group. This would be helpful in steering some of the catechumens into ministry after they finish the program. Perhaps some of the people who have already been through the RCIA process would enjoy sharing their experiences. This is the way to incorporate the group into the parish family on a more personal level.
The following is a partial list of other ideas:
· Introduce them to people you know in the parish
· Invite the catechumens to existing parish events
· Organize a parish picnic, breakfast, or other function dedicated to the RCIA team and the candidates
· Print the names of the candidates in the parish bulletin as they complete various steps of the program
· Present the candidates to the parish by occasionally inviting them up front and offering special blessings and prayers for them
· Ask members of the congregation to spiritually adopt them and keep them in prayer
· If a candidate brings a special need to the attention of the team, make an effort to find a fellow parishioner who can help out
RCIA Team Members
1 Corinthians 13:1-7 If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal. And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing. If I give away all I have, and if I deliver my body to be burned, but have not love, I gain nothing. Love is patient and kind; love is not jealous or boastful; it is not arrogant or rude. Love does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrong, but rejoices in the right. Love bears all things, believes all things, hopes all things, endures all things.
People from all walks of life are called to RCIA ministry. A great place to recruit team members is from the ranks of former RCIA catechumens and existing religious education teachers. When discerning a potential RCIA team member, you should take the following into consideration: their degree of commitment to the Catholic faith and their personality. Hot-tempered and argumentative people are not suited to this kind of ministry. Anyone who is lukewarm about attending Mass or does not accept what the Church teaches should automatically be disqualified. No one is capable of imparting the Catholic faith to others if they don’t accept it themselves. (I’ve seen it happen!) Needless to say, it is impossible for people of other religions to be RCIA team members.
Each member of the team is an important component to the success of any RCIA program. Success can be measured in a variety of ways. The best gauge we can use is the faithfulness and enthusiasm that the candidates acquire along their journey. You do not need to be an expert in Church teaching or a theologian to be a successful catechist. You do need to be a faithful Catholic with the humility to accept that you are handing on the faith that was given to you. You must be patient, kind and a strong witness to the faith you have in the Lord Jesus Christ. We all have gifts that God can use to do great things through us. We need to be open to the Holy Spirit and willing to be molded like clay in the hands of the Almighty Master. Do everything in the Spirit of love!
Some Tips:
· Make certain the team has occasional meetings
· Have an organized plan for each session
· Do not argue with each other
· Let the Catechism of the Catholic Church resolve disputes over doctrine
· Be confident and convicted when presenting the subject matter
· Be understanding to the needs of individuals
· Be compassionate when people digress into personal topics
Sponsors
Sponsors are often included in the RCIA process. These are often members of the parish who are interested in mentoring one or more of the candidates. Sponsors usually attend the RCIA meetings and any special functions that are celebrated. The candidates should develop a friendly and trusting relationship with their sponsors. Sponsors tend to become incorporated into the RCIA process at a participation level very close to team members. This should be taken into consideration when inquiring about potential sponsors.
Sometimes a candidate may want a friend or relative to be their sponsor. This is usually not a problem. It creates the opportunity for the RCIA team to witness to another individual in the community. It should be made clear that the sponsor does not have to be the person who is chosen as godparent at the time of initiation into the Church. That is a completely different matter and is up to the candidate. Consult with the parish priest to verify the requirements for a godparent or a sponsor.
The following are some suggestions for the recruitment of sponsors:
· People who are friendly and willing to share
· People who are active in the parish
· People who have the time to commit to it
· People who are recommended by trustworthy parishioners
· People who can make someone feel at ease.
I would recommend having an initial meeting with people who are interested in being sponsors. Explain that although it is a big commitment, they will gain spiritually from the experience. An overview of the entire process should also be presented to them.
Some activities that sponsors might perform:
· Participate in the group discussions and prayers
· Take phone calls from a candidate who need help
· Pray for the candidates and the RCIA team members
· Introduce them to other parishioners
· Encourage them and confirm them in their faith
The First Meeting with the Candidate
John 15:15-16 No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you. You did not choose me, but I chose you…
Once the potential candidates have made contact with you, a face-to-face meeting should be set up with each person. This can be done on an individual basis, or as a group. As the old saying goes, you never get a second chance to make a first impression. People tend to be nervous when meeting the “Church people”. The atmosphere should be friendly and non-threatening. I would recommend putting out some dessert and coffee.
Help the candidate to understand that conversion is an ongoing and life long process. Keep in mind that the majority of people entering into an RCIA program do not have much knowledge about anything that the Church teaches. The RCIA team will be there to facilitate their growth in the faith. Do not try too hard to get people to “open up” at the initial meeting. It would be bad if our attitude made someone feel uncomfortable and they decided not to come back. Feel free to ask questions that may help to get an idea of where they are in their walk of faith. If they are hesitant, do not push them into giving answers. It is difficult for new believers to articulate matters of religious belief. It also takes time to develop a relationship with people you have just met.
I would not recommend inviting the entire RCIA team to this first meeting. Only one or two people who are designated by the team need to be there. If six people are staring at someone as they try to answer questions about a desire to be received into the Church, it may have the appearance of an inquisition (for lack of a better phrase). People do not like to be placed under a microscope.
These are some possible goals of the interview:
· To develop a rapport with the candidate
· To find out some basic information (see form on the opposite page)
· To understand what brought the person to the faith
· To find out some details about their state in life (marriage, children, employment)
· To find out their interests (hobbies, books, music)
· To give them confidence in the RCIA process
· To convey a sense of joy that they have decided to fully incorporate themselves into the Catholic Church
General Information Sheet
Name ________________________________Phone____________________________
Address_______________________________Place of business___________________
_________________________Zip _________Work phone_______________________
Date of birth_________ Were you ever baptized?_____ Where?__________________
What denomination if other than Roman Catholic?______________________________
Fathers full name_____________________ Religion__________________________
Mothers maiden name_________________ Religion__________________________
Are you currently married?_____________ Have you ever been married?_________
Have you ever been divorced?______ Are you divorced and remarried?_____________
Other relevant information
________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________
________________________________________________________________________
Do you plan on registering yourself and your family as members of our parish?________
If not, what parish will you be a member of? ___________________________________
Is any particular day of the week or time inconvenient to meet?_____________________
If you have any questions or comments, please let us know
________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________
John 3:5-8 Jesus answered, "Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you, 'You must be born anew.' The wind blows where it wills, and you hear the sound of it, but you do not know whence it comes or whither it goes; so it is with every one who is born of the Spirit."
The Holy Spirit is the driving force that leads people into the Church. God gives us the privilege and the responsibility of participating in the Church’s work of evangelization. The recruitment of RCIA candidates is a necessary part of this evangelization effort. Every individual who is not fully initiated into the Catholic faith is a potential RCIA candidate. No one should ever be refused entry into the process.
The following three categories cover everyone:
· The unbaptized (Any non-Catholic of any background)
· Those baptized into a different Christian faith.
· Catholics who have not received all their sacraments.
Jesus told the apostles, “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; and lo, I am with you always, to the close of the age." (Matt 28:19-20) The possible avenues to take for the recruitment of new RCIA members are endless. Strategies could to be adopted at both the Parish and Diocesan levels to increase the harvest of faithful Catholics. The following are only a few ideas:
· Pray for new members
· Advertise in the Parish bulletin and Diocesan newspaper
· Send letters home with the children in religious education programs
· Television and newspaper ads on local stations
· Invite friend and family members to an RCIA session
· Make announcements at Mass encouraging new candidates
· Have a special weekend dedicated to the recruitment of new members
· Ask the people in parish ministries if they know anyone who is interested
Involvement of the Parish
Acts 2:44 “And all who believed were together and had all things in common”
It is important to make the RCIA program a visible part of the Parish community. It is recommended that everyone going through the process along with all the team members gather together at the same Mass. Having said that, please try to be flexible when circumstances demand it. It would be a mistake if a person had to be excluded from the program because of a scheduling problem related to work or family. Every effort needs to be made to accommodate these situations.
Periodically, the Pastor and other priests of the parish should attend the sessions. The Priesthood is one of the central aspects of Church life and it would be beneficial for the candidates to know them as real human beings. It is too easy to view the priest as someone alien to the “real world”. Nothing could be further from the truth. This would prove to be helpful to dispel any false preconceived notions they may have about priests. An occasional teaching from a Priest is also a good means to foster parish involvement.
Invite people from other ministries to occasionally sit in with the group. This would be helpful in steering some of the catechumens into ministry after they finish the program. Perhaps some of the people who have already been through the RCIA process would enjoy sharing their experiences. This is the way to incorporate the group into the parish family on a more personal level.
The following is a partial list of other ideas:
· Introduce them to people you know in the parish
· Invite the catechumens to existing parish events
· Organize a parish picnic, breakfast, or other function dedicated to the RCIA team and the candidates
· Print the names of the candidates in the parish bulletin as they complete various steps of the program
· Present the candidates to the parish by occasionally inviting them up front and offering special blessings and prayers for them
· Ask members of the congregation to spiritually adopt them and keep them in prayer
· If a candidate brings a special need to the attention of the team, make an effort to find a fellow parishioner who can help out
RCIA Team Members
1 Corinthians 13:1-7 If I speak in the tongues of men and of angels, but have not love, I am a noisy gong or a clanging cymbal. And if I have prophetic powers, and understand all mysteries and all knowledge, and if I have all faith, so as to remove mountains, but have not love, I am nothing. If I give away all I have, and if I deliver my body to be burned, but have not love, I gain nothing. Love is patient and kind; love is not jealous or boastful; it is not arrogant or rude. Love does not insist on its own way; it is not irritable or resentful; it does not rejoice at wrong, but rejoices in the right. Love bears all things, believes all things, hopes all things, endures all things.
People from all walks of life are called to RCIA ministry. A great place to recruit team members is from the ranks of former RCIA catechumens and existing religious education teachers. When discerning a potential RCIA team member, you should take the following into consideration: their degree of commitment to the Catholic faith and their personality. Hot-tempered and argumentative people are not suited to this kind of ministry. Anyone who is lukewarm about attending Mass or does not accept what the Church teaches should automatically be disqualified. No one is capable of imparting the Catholic faith to others if they don’t accept it themselves. (I’ve seen it happen!) Needless to say, it is impossible for people of other religions to be RCIA team members.
Each member of the team is an important component to the success of any RCIA program. Success can be measured in a variety of ways. The best gauge we can use is the faithfulness and enthusiasm that the candidates acquire along their journey. You do not need to be an expert in Church teaching or a theologian to be a successful catechist. You do need to be a faithful Catholic with the humility to accept that you are handing on the faith that was given to you. You must be patient, kind and a strong witness to the faith you have in the Lord Jesus Christ. We all have gifts that God can use to do great things through us. We need to be open to the Holy Spirit and willing to be molded like clay in the hands of the Almighty Master. Do everything in the Spirit of love!
Some Tips:
· Make certain the team has occasional meetings
· Have an organized plan for each session
· Do not argue with each other
· Let the Catechism of the Catholic Church resolve disputes over doctrine
· Be confident and convicted when presenting the subject matter
· Be understanding to the needs of individuals
· Be compassionate when people digress into personal topics
Sponsors
Sponsors are often included in the RCIA process. These are often members of the parish who are interested in mentoring one or more of the candidates. Sponsors usually attend the RCIA meetings and any special functions that are celebrated. The candidates should develop a friendly and trusting relationship with their sponsors. Sponsors tend to become incorporated into the RCIA process at a participation level very close to team members. This should be taken into consideration when inquiring about potential sponsors.
Sometimes a candidate may want a friend or relative to be their sponsor. This is usually not a problem. It creates the opportunity for the RCIA team to witness to another individual in the community. It should be made clear that the sponsor does not have to be the person who is chosen as godparent at the time of initiation into the Church. That is a completely different matter and is up to the candidate. Consult with the parish priest to verify the requirements for a godparent or a sponsor.
The following are some suggestions for the recruitment of sponsors:
· People who are friendly and willing to share
· People who are active in the parish
· People who have the time to commit to it
· People who are recommended by trustworthy parishioners
· People who can make someone feel at ease.
I would recommend having an initial meeting with people who are interested in being sponsors. Explain that although it is a big commitment, they will gain spiritually from the experience. An overview of the entire process should also be presented to them.
Some activities that sponsors might perform:
· Participate in the group discussions and prayers
· Take phone calls from a candidate who need help
· Pray for the candidates and the RCIA team members
· Introduce them to other parishioners
· Encourage them and confirm them in their faith
The First Meeting with the Candidate
John 15:15-16 No longer do I call you servants, for the servant does not know what his master is doing; but I have called you friends, for all that I have heard from my Father I have made known to you. You did not choose me, but I chose you…
Once the potential candidates have made contact with you, a face-to-face meeting should be set up with each person. This can be done on an individual basis, or as a group. As the old saying goes, you never get a second chance to make a first impression. People tend to be nervous when meeting the “Church people”. The atmosphere should be friendly and non-threatening. I would recommend putting out some dessert and coffee.
Help the candidate to understand that conversion is an ongoing and life long process. Keep in mind that the majority of people entering into an RCIA program do not have much knowledge about anything that the Church teaches. The RCIA team will be there to facilitate their growth in the faith. Do not try too hard to get people to “open up” at the initial meeting. It would be bad if our attitude made someone feel uncomfortable and they decided not to come back. Feel free to ask questions that may help to get an idea of where they are in their walk of faith. If they are hesitant, do not push them into giving answers. It is difficult for new believers to articulate matters of religious belief. It also takes time to develop a relationship with people you have just met.
I would not recommend inviting the entire RCIA team to this first meeting. Only one or two people who are designated by the team need to be there. If six people are staring at someone as they try to answer questions about a desire to be received into the Church, it may have the appearance of an inquisition (for lack of a better phrase). People do not like to be placed under a microscope.
These are some possible goals of the interview:
· To develop a rapport with the candidate
· To find out some basic information (see form on the opposite page)
· To understand what brought the person to the faith
· To find out some details about their state in life (marriage, children, employment)
· To find out their interests (hobbies, books, music)
· To give them confidence in the RCIA process
· To convey a sense of joy that they have decided to fully incorporate themselves into the Catholic Church
General Information Sheet
Name ________________________________Phone____________________________
Address_______________________________Place of business___________________
_________________________Zip _________Work phone_______________________
Date of birth_________ Were you ever baptized?_____ Where?__________________
What denomination if other than Roman Catholic?______________________________
Fathers full name_____________________ Religion__________________________
Mothers maiden name_________________ Religion__________________________
Are you currently married?_____________ Have you ever been married?_________
Have you ever been divorced?______ Are you divorced and remarried?_____________
Other relevant information
________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________
________________________________________________________________________
Do you plan on registering yourself and your family as members of our parish?________
If not, what parish will you be a member of? ___________________________________
Is any particular day of the week or time inconvenient to meet?_____________________
If you have any questions or comments, please let us know
________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________________
Lesson 1 - Introductory Lesson
(Lesson 1)
Introductory Session and Overview
Opening Prayer:
Father in heaven, we thank you for this opportunity to gather together and share our faith. We humbly ask for Your blessing, Your wisdom, and Your divine guidance as we walk down this road together. Amen
Theme:
Introduce the RCIA team members and the group of catechumens. Discuss the meeting arrangements and the attendance policy. Share a little bit about each other such as where you work, if you are married, how many children…etc
· Handout Bibles & the Catechism of the Catholic Church
· Explain that everyone should feel free to ask questions
· Discuss the importance of regular attendance
· Explain that everyone is at a different level of his or her faith journey
· Explain what the Catechism of the Catholic Church is
· Touch on the importance of Mass attendance
· Ask if they know anyone else who would be interested in RCIA
· Explain that they can confide in the group with complete privacy
It is important that we give a good first impression of ourselves to people who are entering the Church. We should go out of our way to express how happy we are that they have made the decision to come to Jesus Christ through the Catholic Church. Never forget that we are first and foremost Evangelists. We are supposed to spread the good news of salvation. If people see the joy of Jesus Christ in our tone of voice and in our attitude, they are more likely to be enthusiastic about the program.
During this first session, it is important to emphasize that the RCIA process will not be a boring experience. Try to give the catechumens the understanding that the study of the faith and the reception into full communion with the Catholic Church is an exciting adventure. God is at the helm! This is not merely a human endeavor. It is a calling by the Holy Spirit to enter into a share of the divine life. This first session should be short and very informal. Advise the catechumens to have a folder available for the handouts they will receive over the next few months. Also, if they see something in the media that gives rise to a question, they should write it down and bring it to the next meeting.
Don’t forget to hand out the materials for Week # 2
Conversion and Faith
GENERAL DIRECTORY FOR CATECHESIS
CONGREGATION FOR THE CLERGY
53. In proclaiming the Good News of Revelation to the world, evangelization invites men and women to conversion and faith. The call of Jesus, "Repent and believe in the Gospel", continues to resound today by means of the Church's work of evangelization. The Christian faith is, above all, conversion to Jesus Christ, full and sincere adherence to his person and the decision to walk in his footsteps. Faith is a personal encounter with Jesus Christ making, of oneself a disciple of him. This demands a permanent commitment to think like him, to judge like him and to live as he lived. In this way the believer unites himself to the community of disciples and appropriates the faith of the Church.
54. This "Yes" to Jesus Christ, who is the fullness of the revelation of the Father is twofold: a trustful abandonment to God and a loving assent to all that he has revealed to us. This is possible only by means of the action of the Holy Spirit.
"By faith man freely commits his entire self completely to God, making the full submission of his intellect and will to God who reveals, and willingly assenting to the Revelation given by him".
"To believe has thus a double reference: to the person and to the truth; to the truth, by trust in the person who bears witness to it".
55. Faith involves a change of life, a "metanoia", that is a profound transformation of mind and heart; it causes the believer to live that conversion. This transformation of life manifests itself at all levels of the Christian's existence: in his interior life of adoration and acceptance of the divine will, in his action, participation in the mission of the Church, in his married and family life; in his professional life; in fulfilling economic and social responsibilities.
Faith and conversion arise from the "heart", that is, they arise from the depth of the human person and they involve all that he is. By meeting Jesus Christ and by adhering to him the human being sees all of his deepest aspirations completely fulfilled. He finds what he had always been seeking and he finds it superabundantly. Faith responds to that "waiting", often unconscious and always limited in its knowledge of the truth about God, about man himself and about the destiny that awaits him. It is like pure water which refreshes the journey of man, wandering in search of his home. Faith is a gift from God. It can only be born in the intimacy of Man's heart as a fruit of that "grace which moves and assists him", and as a completely free response to the promptings of the Holy Spirit who moves the heart and turns it toward God, and who "makes it easy for all to accept and believe the truth". The Blessed Virgin Mary lived these dimensions of faith in the most perfect way. The Church "venerates in Mary the purest realization of faith".
Introductory Session and Overview
Opening Prayer:
Father in heaven, we thank you for this opportunity to gather together and share our faith. We humbly ask for Your blessing, Your wisdom, and Your divine guidance as we walk down this road together. Amen
Theme:
Introduce the RCIA team members and the group of catechumens. Discuss the meeting arrangements and the attendance policy. Share a little bit about each other such as where you work, if you are married, how many children…etc
· Handout Bibles & the Catechism of the Catholic Church
· Explain that everyone should feel free to ask questions
· Discuss the importance of regular attendance
· Explain that everyone is at a different level of his or her faith journey
· Explain what the Catechism of the Catholic Church is
· Touch on the importance of Mass attendance
· Ask if they know anyone else who would be interested in RCIA
· Explain that they can confide in the group with complete privacy
It is important that we give a good first impression of ourselves to people who are entering the Church. We should go out of our way to express how happy we are that they have made the decision to come to Jesus Christ through the Catholic Church. Never forget that we are first and foremost Evangelists. We are supposed to spread the good news of salvation. If people see the joy of Jesus Christ in our tone of voice and in our attitude, they are more likely to be enthusiastic about the program.
During this first session, it is important to emphasize that the RCIA process will not be a boring experience. Try to give the catechumens the understanding that the study of the faith and the reception into full communion with the Catholic Church is an exciting adventure. God is at the helm! This is not merely a human endeavor. It is a calling by the Holy Spirit to enter into a share of the divine life. This first session should be short and very informal. Advise the catechumens to have a folder available for the handouts they will receive over the next few months. Also, if they see something in the media that gives rise to a question, they should write it down and bring it to the next meeting.
Don’t forget to hand out the materials for Week # 2
Conversion and Faith
GENERAL DIRECTORY FOR CATECHESIS
CONGREGATION FOR THE CLERGY
53. In proclaiming the Good News of Revelation to the world, evangelization invites men and women to conversion and faith. The call of Jesus, "Repent and believe in the Gospel", continues to resound today by means of the Church's work of evangelization. The Christian faith is, above all, conversion to Jesus Christ, full and sincere adherence to his person and the decision to walk in his footsteps. Faith is a personal encounter with Jesus Christ making, of oneself a disciple of him. This demands a permanent commitment to think like him, to judge like him and to live as he lived. In this way the believer unites himself to the community of disciples and appropriates the faith of the Church.
54. This "Yes" to Jesus Christ, who is the fullness of the revelation of the Father is twofold: a trustful abandonment to God and a loving assent to all that he has revealed to us. This is possible only by means of the action of the Holy Spirit.
"By faith man freely commits his entire self completely to God, making the full submission of his intellect and will to God who reveals, and willingly assenting to the Revelation given by him".
"To believe has thus a double reference: to the person and to the truth; to the truth, by trust in the person who bears witness to it".
55. Faith involves a change of life, a "metanoia", that is a profound transformation of mind and heart; it causes the believer to live that conversion. This transformation of life manifests itself at all levels of the Christian's existence: in his interior life of adoration and acceptance of the divine will, in his action, participation in the mission of the Church, in his married and family life; in his professional life; in fulfilling economic and social responsibilities.
Faith and conversion arise from the "heart", that is, they arise from the depth of the human person and they involve all that he is. By meeting Jesus Christ and by adhering to him the human being sees all of his deepest aspirations completely fulfilled. He finds what he had always been seeking and he finds it superabundantly. Faith responds to that "waiting", often unconscious and always limited in its knowledge of the truth about God, about man himself and about the destiny that awaits him. It is like pure water which refreshes the journey of man, wandering in search of his home. Faith is a gift from God. It can only be born in the intimacy of Man's heart as a fruit of that "grace which moves and assists him", and as a completely free response to the promptings of the Holy Spirit who moves the heart and turns it toward God, and who "makes it easy for all to accept and believe the truth". The Blessed Virgin Mary lived these dimensions of faith in the most perfect way. The Church "venerates in Mary the purest realization of faith".
Lesson 2 - The Call of the Disciple
(Lesson 2)
The Call of God and the Response of the Disciple
“I stand at the door and knock….” Rev 3:20
Discussion Guide:
Everyone has a unique way of coming to the faith. For some people, the experience is very dramatic and sudden. Others may slowly be drawn into a relationship with God. Sometimes a friend or relative encourages us to come to Church and we become interested in our faith. A big event like having a child or getting married can also have the effect of awakening a desire to get closer to God. There is never a wrong reason to become a Catholic! Even people who come to the Catholic faith for less than ideal reasons are usually glad they did. Your experience of discovering or rediscovering your faith is uniquely personal. Jesus, working through the Holy Spirit, is the common denominator.
The following areas may be interesting to explore:
· When did I come to the faith?
· What was my childhood experience with religion?
· How do I experience God at Church and in the community?
· What great things has God done for me?
· What has God taken out of my life?
The following Biblical events offer great examples of the various ways that people encounter God in their lives.
Bible Conversion Accounts:
· The Repentance of David Compare 2 Sam 11:14-21 to 2 Sam12:13-14
· The conversion of Paul Acts 9: 1-9
· The conversion of Peter Compare Luke 22:54-62 to John 21:17
· The Ethiopian Eunuch Acts 8:26-40
· Conversion of Thomas John 20:24-28
Having a Humble Opinion of Self
The Imitation of Christ
By Thomas A. Kempis
Chapter 2: Every man naturally desires knowledge; but what good is knowledge without fear of God? Indeed a humble rustic who serves God is better than a proud intellectual who neglects his soul to study the course of the stars. He who knows himself well becomes mean in his own eyes and is not happy when praised by men.
If I knew all things in the world and had not charity, what would it profit me before God Who will judge me by my deeds?
Shun too great a desire for knowledge, for in it there is much fretting and delusion. Intellectuals like to appear learned and to be called wise. Yet there are many things the knowledge of which does little or no good to the soul, and he who concerns himself about other things than those which lead to salvation is very unwise.
Many words do not satisfy the soul; but a good life eases the mind and a clean conscience inspires great trust in God.
The more you know and the better you understand, the more severely will you be judged, unless your life is also the more holy. Do not be proud, therefore, because of your learning or skill. Rather, fear because of the talent given you. If you think you know many things and understand them well enough, realize at the same time that there is much you do not know. Hence, do not affect wisdom, but admit your ignorance. Why prefer yourself to anyone else when many are more learned, more cultured than you?
If you wish to learn and appreciate something worth while, then love to be unknown and considered as nothing. Truly to know and despise self is the best and most perfect counsel. To think of oneself as nothing, and always to think well and highly of others is the best and most perfect wisdom. Wherefore, if you see another sin openly or commit a serious crime, do not consider yourself better, for you do not know how long you can remain in good estate. All men are frail, but you must admit that none is more frail than yourself.
The Call of God and the Response of the Disciple
“I stand at the door and knock….” Rev 3:20
Opening Prayer:
Lord Jesus, we ask You this day to open our eyes, our ears and our hearts to Your call. Like the twelve Apostles, we humbly come to You and ask: Increase our faith. Amen
Theme:
God calls us each by name. He knew us before the foundation of the world. We are endowed with free will and we are able to freely respond to his call.
Bible Readings:
John 3:1-9 Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews. This man came to Jesus by night and said to him, "Rabbi, we know that you are a teacher come from God; for no one can do these signs that you do, unless God is with him." Jesus answered him, "Truly, truly, I say to you, unless one is born anew, he cannot see the kingdom of God." Nicodemus said to him, "How can a man be born when he is old? Can he enter a second time into his mother's womb and be born?" Jesus answered, "Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you, 'You must be born anew.' The wind blows where it wills, and you hear the sound of it, but you do not know whence it comes or whither it goes; so it is with every one who is born of the Spirit. "Nicodemus said to him, "How can this be?"
John 19:39 Nicodemus also, who had at first come to him by night, came bringing a mixture of myrrh and aloes, about a hundred pounds' weight.
Acts 9:1-9 But Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest and asked him for letters to the synagogues at Damascus, so that if he found any belonging to the Way, men or women, he might bring them bound to Jerusalem. Now as he journeyed he approached Damascus, and suddenly a light from heaven flashed about him. And he fell to the ground and heard a voice saying to him, "Saul, Saul, why do you persecute me?" And he said, "Who are you, Lord?" And he said, "I am Jesus, whom you are persecuting; but rise and enter the city, and you will be told what you are to do." The men who were traveling with him stood speechless, hearing the voice but seeing no one. Saul arose from the ground; and when his eyes were opened, he could see nothing; so they led him by the hand and brought him into Damascus. And for three days he was without sight, and neither ate nor drank.
Acts 9:17,18 ……And laying his hands on him he said, "Brother Saul, the Lord Jesus who appeared to you on the road by which you came, has sent me that you may regain your sight and be filled with the Holy Spirit." And immediately something like scales fell from his eyes and he regained his sight. Then he rose and was baptized, and took food and was strengthened.
Explanation of the Bible readings: The first two readings illustrate the course of a lifetime conversion. They show a disciple moving from the beginning of his faith journey to a closer relationship with Jesus. At first, Nicodemus was hesitant to come to Jesus for fear of persecution by the Sanhedrin. (The religious leaders of the Jewish community) The fact that he came by night implies that it was a secret meeting. He did not understand the teachings of Jesus Christ but he was certainly respectful and attentive to our Lord’s words. He did not have an instant epiphany such as Paul does in the second reading. It took time for him to have the increase of faith that was necessary to attend to the grave of the Savior. I’m certain that he wasn’t hiding 100 pounds of myrrh and aloes underneath his shirt! This bold act of faith could have cost him not only his position in the Sanhedrin, but possibly his life.
The readings from the Book of Acts tell us that Paul was a murderer and persecutor of Christians. The conversion of Paul was a remarkable instance of conversion. It occurred because of a supernatural and singular grace. Although Paul was far from grace, Jesus chose him to be an instrument to spread the Gospel. This is similar to the sinner who converts to the faith in a dramatic way when he reaches a critical turning point in his life. It should be emphasized in the discussion that Jesus says, "I am Jesus, whom you are persecuting”. He associates himself personally with his disciples. He does not say, “Why are you persecuting my disciples”.
John 3:1-9 & John 19:39 Illustrates a gradual conversion to God’s call
Acts 9: 1-9 Illustrates a sudden conversion to God’s call
Luke 1: 26-38 Mary’s exceptional acceptance of God’s call
Mark 1: 14-20 Apostles total response to the call of Jesus
Catechism of the Catholic Church:
541 "Now after John was arrested, Jesus came into Galilee, preaching the gospel of God, and saying: 'The time is fulfilled, and the kingdom of God is at hand: repent, and believe in the gospel.'" "To carry out the will of the Father Christ inaugurated the kingdom of heaven on earth." Now the Father's will is "to raise up men to share in his own divine life". He does this by gathering men around his Son Jesus Christ. This gathering is the Church, "on earth the seed and beginning of that kingdoms".
542 Christ stands at the heart of this gathering of men into the "family of God". By his word, through signs that manifest the reign of God, and by sending out his disciples, Jesus calls all people to come together around him. But above all in the great Paschal mystery - his death on the cross and his Resurrection - he would accomplish the coming of his kingdom. "And I, when I am lifted up from the earth, will draw all men to myself." Into this union with Christ all men are called.
Faith words:
Conversion: Conversion refers to a moral change, a turning or returning to God
Free will: People possess genuine moral freedom, power of real choice, true ability to determine the course of their thoughts and actions.
Grace: (gratia, Charis), In general, is a supernatural gift of God to intellectual creatures (men, angels) for their eternal salvation, whether the latter be furthered and attained through salutary acts or a state of holiness.
Repentance: To turn away from past sins with a firm purpose of amending your life.
Reflection Questions:
In what way did you experience God’s call?
Have you told anyone that you are starting RCIA?
What reactions from those closest to you have you noticed?
The Gospel of Luke Chapter 15
(The Prodigal Son)
Now the tax collectors and sinners were all drawing near to hear him. And the Pharisees and the scribes murmured, saying, "This man receives sinners and eats with them." So he told them this parable: "What man of you, having a hundred sheep, if he has lost one of them, does not leave the ninety-nine in the wilderness, and go after the one which is lost, until he finds it? And when he has found it, he lays it on his shoulders, rejoicing. And when he comes home, he calls together his friends and his neighbors, saying to them, 'Rejoice with me, for I have found my sheep which was lost.' Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance. "Or what woman, having ten silver coins, if she loses one coin, does not light a lamp and sweep the house and seek diligently until she finds it? And when she has found it, she calls together her friends and neighbors, saying, 'Rejoice with me, for I have found the coin which I had lost.' Just so, I tell you, there is joy before the angels of God over one sinner who repents." And he said, "There was a man who had two sons; and the younger of them said to his father, 'Father, give me the share of property that falls to me.' And he divided his living between them. Not many days later, the younger son gathered all he had and took his journey into a far country, and there he squandered his property in loose living. And when he had spent everything, a great famine arose in that country, and he began to be in want. So he went and joined himself to one of the citizens of that country, who sent him into his fields to feed swine. And he would gladly have fed on the pods that the swine ate; and no one gave him anything. But when he came to himself he said, 'How many of my father's hired servants have bread enough and to spare, but I perish here with hunger! I will arise and go to my father, and I will say to him, "Father, I have sinned against heaven and before you; I am no longer worthy to be called your son; treat me as one of your hired servants."' And he arose and came to his father. But while he was yet at a distance, his father saw him and had compassion, and ran and embraced him and kissed him. And the son said to him, 'Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.' But the father said to his servants, 'Bring quickly the best robe, and put it on him; and put a ring on his hand, and shoes on his feet; and bring the fatted calf and kill it, and let us eat and make merry; for this my son was dead, and is alive again; he was lost, and is found.' And they began to make merry. "Now his elder son was in the field; and as he came and drew near to the house, he heard music and dancing. And he called one of the servants and asked what this meant. And he said to him, 'Your brother has come, and your father has killed the fatted calf, because he has received him safe and sound.' But he was angry and refused to go in. His father came out and entreated him, but he answered his father, 'Lo, these many years I have served you, and I never disobeyed your command; yet you never gave me a kid, that I might make merry with my friends. But when this son of yours came, who has devoured your living with harlots, you killed for him the fatted calf!' And he said to him, 'Son, you are always with me, and all that is mine is yours. It was fitting to make merry and be glad, for this your brother was dead, and is alive; he was lost, and is found.'"
The Call of God and the Response of the Disciple
“I stand at the door and knock….” Rev 3:20
Discussion Guide:
Everyone has a unique way of coming to the faith. For some people, the experience is very dramatic and sudden. Others may slowly be drawn into a relationship with God. Sometimes a friend or relative encourages us to come to Church and we become interested in our faith. A big event like having a child or getting married can also have the effect of awakening a desire to get closer to God. There is never a wrong reason to become a Catholic! Even people who come to the Catholic faith for less than ideal reasons are usually glad they did. Your experience of discovering or rediscovering your faith is uniquely personal. Jesus, working through the Holy Spirit, is the common denominator.
The following areas may be interesting to explore:
· When did I come to the faith?
· What was my childhood experience with religion?
· How do I experience God at Church and in the community?
· What great things has God done for me?
· What has God taken out of my life?
The following Biblical events offer great examples of the various ways that people encounter God in their lives.
Bible Conversion Accounts:
· The Repentance of David Compare 2 Sam 11:14-21 to 2 Sam12:13-14
· The conversion of Paul Acts 9: 1-9
· The conversion of Peter Compare Luke 22:54-62 to John 21:17
· The Ethiopian Eunuch Acts 8:26-40
· Conversion of Thomas John 20:24-28
Having a Humble Opinion of Self
The Imitation of Christ
By Thomas A. Kempis
Chapter 2: Every man naturally desires knowledge; but what good is knowledge without fear of God? Indeed a humble rustic who serves God is better than a proud intellectual who neglects his soul to study the course of the stars. He who knows himself well becomes mean in his own eyes and is not happy when praised by men.
If I knew all things in the world and had not charity, what would it profit me before God Who will judge me by my deeds?
Shun too great a desire for knowledge, for in it there is much fretting and delusion. Intellectuals like to appear learned and to be called wise. Yet there are many things the knowledge of which does little or no good to the soul, and he who concerns himself about other things than those which lead to salvation is very unwise.
Many words do not satisfy the soul; but a good life eases the mind and a clean conscience inspires great trust in God.
The more you know and the better you understand, the more severely will you be judged, unless your life is also the more holy. Do not be proud, therefore, because of your learning or skill. Rather, fear because of the talent given you. If you think you know many things and understand them well enough, realize at the same time that there is much you do not know. Hence, do not affect wisdom, but admit your ignorance. Why prefer yourself to anyone else when many are more learned, more cultured than you?
If you wish to learn and appreciate something worth while, then love to be unknown and considered as nothing. Truly to know and despise self is the best and most perfect counsel. To think of oneself as nothing, and always to think well and highly of others is the best and most perfect wisdom. Wherefore, if you see another sin openly or commit a serious crime, do not consider yourself better, for you do not know how long you can remain in good estate. All men are frail, but you must admit that none is more frail than yourself.
The Call of God and the Response of the Disciple
“I stand at the door and knock….” Rev 3:20
Opening Prayer:
Lord Jesus, we ask You this day to open our eyes, our ears and our hearts to Your call. Like the twelve Apostles, we humbly come to You and ask: Increase our faith. Amen
Theme:
God calls us each by name. He knew us before the foundation of the world. We are endowed with free will and we are able to freely respond to his call.
Bible Readings:
John 3:1-9 Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews. This man came to Jesus by night and said to him, "Rabbi, we know that you are a teacher come from God; for no one can do these signs that you do, unless God is with him." Jesus answered him, "Truly, truly, I say to you, unless one is born anew, he cannot see the kingdom of God." Nicodemus said to him, "How can a man be born when he is old? Can he enter a second time into his mother's womb and be born?" Jesus answered, "Truly, truly, I say to you, unless one is born of water and the Spirit, he cannot enter the kingdom of God. That which is born of the flesh is flesh, and that which is born of the Spirit is spirit. Do not marvel that I said to you, 'You must be born anew.' The wind blows where it wills, and you hear the sound of it, but you do not know whence it comes or whither it goes; so it is with every one who is born of the Spirit. "Nicodemus said to him, "How can this be?"
John 19:39 Nicodemus also, who had at first come to him by night, came bringing a mixture of myrrh and aloes, about a hundred pounds' weight.
Acts 9:1-9 But Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest and asked him for letters to the synagogues at Damascus, so that if he found any belonging to the Way, men or women, he might bring them bound to Jerusalem. Now as he journeyed he approached Damascus, and suddenly a light from heaven flashed about him. And he fell to the ground and heard a voice saying to him, "Saul, Saul, why do you persecute me?" And he said, "Who are you, Lord?" And he said, "I am Jesus, whom you are persecuting; but rise and enter the city, and you will be told what you are to do." The men who were traveling with him stood speechless, hearing the voice but seeing no one. Saul arose from the ground; and when his eyes were opened, he could see nothing; so they led him by the hand and brought him into Damascus. And for three days he was without sight, and neither ate nor drank.
Acts 9:17,18 ……And laying his hands on him he said, "Brother Saul, the Lord Jesus who appeared to you on the road by which you came, has sent me that you may regain your sight and be filled with the Holy Spirit." And immediately something like scales fell from his eyes and he regained his sight. Then he rose and was baptized, and took food and was strengthened.
Explanation of the Bible readings: The first two readings illustrate the course of a lifetime conversion. They show a disciple moving from the beginning of his faith journey to a closer relationship with Jesus. At first, Nicodemus was hesitant to come to Jesus for fear of persecution by the Sanhedrin. (The religious leaders of the Jewish community) The fact that he came by night implies that it was a secret meeting. He did not understand the teachings of Jesus Christ but he was certainly respectful and attentive to our Lord’s words. He did not have an instant epiphany such as Paul does in the second reading. It took time for him to have the increase of faith that was necessary to attend to the grave of the Savior. I’m certain that he wasn’t hiding 100 pounds of myrrh and aloes underneath his shirt! This bold act of faith could have cost him not only his position in the Sanhedrin, but possibly his life.
The readings from the Book of Acts tell us that Paul was a murderer and persecutor of Christians. The conversion of Paul was a remarkable instance of conversion. It occurred because of a supernatural and singular grace. Although Paul was far from grace, Jesus chose him to be an instrument to spread the Gospel. This is similar to the sinner who converts to the faith in a dramatic way when he reaches a critical turning point in his life. It should be emphasized in the discussion that Jesus says, "I am Jesus, whom you are persecuting”. He associates himself personally with his disciples. He does not say, “Why are you persecuting my disciples”.
John 3:1-9 & John 19:39 Illustrates a gradual conversion to God’s call
Acts 9: 1-9 Illustrates a sudden conversion to God’s call
Luke 1: 26-38 Mary’s exceptional acceptance of God’s call
Mark 1: 14-20 Apostles total response to the call of Jesus
Catechism of the Catholic Church:
541 "Now after John was arrested, Jesus came into Galilee, preaching the gospel of God, and saying: 'The time is fulfilled, and the kingdom of God is at hand: repent, and believe in the gospel.'" "To carry out the will of the Father Christ inaugurated the kingdom of heaven on earth." Now the Father's will is "to raise up men to share in his own divine life". He does this by gathering men around his Son Jesus Christ. This gathering is the Church, "on earth the seed and beginning of that kingdoms".
542 Christ stands at the heart of this gathering of men into the "family of God". By his word, through signs that manifest the reign of God, and by sending out his disciples, Jesus calls all people to come together around him. But above all in the great Paschal mystery - his death on the cross and his Resurrection - he would accomplish the coming of his kingdom. "And I, when I am lifted up from the earth, will draw all men to myself." Into this union with Christ all men are called.
Faith words:
Conversion: Conversion refers to a moral change, a turning or returning to God
Free will: People possess genuine moral freedom, power of real choice, true ability to determine the course of their thoughts and actions.
Grace: (gratia, Charis), In general, is a supernatural gift of God to intellectual creatures (men, angels) for their eternal salvation, whether the latter be furthered and attained through salutary acts or a state of holiness.
Repentance: To turn away from past sins with a firm purpose of amending your life.
Reflection Questions:
In what way did you experience God’s call?
Have you told anyone that you are starting RCIA?
What reactions from those closest to you have you noticed?
The Gospel of Luke Chapter 15
(The Prodigal Son)
Now the tax collectors and sinners were all drawing near to hear him. And the Pharisees and the scribes murmured, saying, "This man receives sinners and eats with them." So he told them this parable: "What man of you, having a hundred sheep, if he has lost one of them, does not leave the ninety-nine in the wilderness, and go after the one which is lost, until he finds it? And when he has found it, he lays it on his shoulders, rejoicing. And when he comes home, he calls together his friends and his neighbors, saying to them, 'Rejoice with me, for I have found my sheep which was lost.' Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance. "Or what woman, having ten silver coins, if she loses one coin, does not light a lamp and sweep the house and seek diligently until she finds it? And when she has found it, she calls together her friends and neighbors, saying, 'Rejoice with me, for I have found the coin which I had lost.' Just so, I tell you, there is joy before the angels of God over one sinner who repents." And he said, "There was a man who had two sons; and the younger of them said to his father, 'Father, give me the share of property that falls to me.' And he divided his living between them. Not many days later, the younger son gathered all he had and took his journey into a far country, and there he squandered his property in loose living. And when he had spent everything, a great famine arose in that country, and he began to be in want. So he went and joined himself to one of the citizens of that country, who sent him into his fields to feed swine. And he would gladly have fed on the pods that the swine ate; and no one gave him anything. But when he came to himself he said, 'How many of my father's hired servants have bread enough and to spare, but I perish here with hunger! I will arise and go to my father, and I will say to him, "Father, I have sinned against heaven and before you; I am no longer worthy to be called your son; treat me as one of your hired servants."' And he arose and came to his father. But while he was yet at a distance, his father saw him and had compassion, and ran and embraced him and kissed him. And the son said to him, 'Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.' But the father said to his servants, 'Bring quickly the best robe, and put it on him; and put a ring on his hand, and shoes on his feet; and bring the fatted calf and kill it, and let us eat and make merry; for this my son was dead, and is alive again; he was lost, and is found.' And they began to make merry. "Now his elder son was in the field; and as he came and drew near to the house, he heard music and dancing. And he called one of the servants and asked what this meant. And he said to him, 'Your brother has come, and your father has killed the fatted calf, because he has received him safe and sound.' But he was angry and refused to go in. His father came out and entreated him, but he answered his father, 'Lo, these many years I have served you, and I never disobeyed your command; yet you never gave me a kid, that I might make merry with my friends. But when this son of yours came, who has devoured your living with harlots, you killed for him the fatted calf!' And he said to him, 'Son, you are always with me, and all that is mine is yours. It was fitting to make merry and be glad, for this your brother was dead, and is alive; he was lost, and is found.'"
Lesson 3 - Who is God? The Trinity!
(Lesson 3)
Who is God? The Trinity!
God said to Moses, "I am who I am…” Exodus 3:14
Discussion Guide:
In the fullness of time, God revealed himself to mankind as Father, Son, and Holy Spirit. Most Christians believe in this revelation and refer to it as “The Trinity”. Keep in mind that not every faith that claims to be Christian believes in the Trinity. (Jehovah’s Witnesses and the Mormons) There is often confusion about the divinity of Jesus Christ. Have no doubt that he is God! Some religions teach that there are many Gods. These are normally referred to as Pagan religions. New Age beliefs that are prevalent in today’s society have led many people to believe that they are free to invent their own God. A common catch phrase for this irreligious tendency is “I’m spiritual, not religious”. This usually means that they are making up there own set of beliefs apart from any external revelation. Even though we all experience God differently as individuals, God is who he IS; he is NOT who we make him up to be.
Also, to speak more plainly, God is love. We must never lose focus of that fact. He is a loving Father who cares about each one of us as individuals. He knows what we need before we ask. He is a generous Father who pours out his grace, his mercy, and his eternal love. He reaches down from his throne in heaven and touches our hearts. He loves us so much that he gave us his only begotten Son for the forgiveness of our sins.
We should not get bogged down in too much theological talk and analysis. I have heard it said by a very wise man that anyone who tries to describe the Trinity for more than twenty minutes would unintentionally fall into at least two heresies! It’s a mystery of the faith! God said it and we should believe it.
Discussion Points:
· God is the Trinity (Father, Son, and Holy Spirit)
· God is also One
· This is a mystery that was revealed by God and is beyond human understanding
· Jesus Christ is fully God and fully man
· Jesus is eternally begotten of the Father; not created by the Father
· The Holy Spirit is also fully God
· Monotheism is belief in only one God
· There are no other gods besides the one true God
· The Trinity has existed for all eternity. There was never a time when Jesus was not in existence
· Among all His other attributes, we must remember that God is love
Psalm 23
A Psalm of David
The LORD is my shepherd,
I shall not want;
He makes me lie down in green pastures.
He leads me beside still waters;
He restores my soul.
He leads me in paths of righteousness for his name's sake.
Even though I walk through the valley of the shadow of death,
I fear no evil;
for thou art with me;
thy rod and thy staff, they comfort me.
Thou preparest a table before me
in the presence of my enemies;
thou anointest my head with oil, my cup overflows.
Surely goodness and mercy shall follow me all the days of my life;
and I shall dwell in the house of the LORD for ever.
Who is God? The Trinity!
God said to Moses, "I am who I am…” Exodus 3:14
Opening Prayer:
God the Father, Jesus Christ, and the Holy Spirit: We ask You to open our minds and hearts to the mystery of the most Holy Trinity. Help us to understand Your greatness, Your mercy, and Your love. Amen
Theme:
God is the Trinity (Father, Son, and Holy Spirit). God is also One. This is a mystery that was revealed by the Holy Spirit and is beyond our human understanding. Jesus Christ is fully God and fully man. The Holy Spirit is also fully God. There are no other Gods but the Trinity. God is Love.
Bible Readings:
Exodus 3:2-5 And the angel of the LORD appeared to him in a flame of fire out of the midst of a bush; and he looked, and lo, the bush was burning; yet it was not consumed. And Moses said, "I will turn aside and see this great sight, why the bush is not burnt." When the LORD saw that he turned aside to see, God called to him out of the bush, "Moses, Moses!" And he said, "Here am I." Then he said, "Do not come near; put off your shoes from your feet, for the place on which you are standing is holy ground." And he said, "I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob." And Moses hid his face, for he was afraid to look at God.
Exodus 3:13-17 Then Moses said to God, "If I come to the people of Israel and say to them, 'The God of your fathers has sent me to you,' and they ask me, 'What is his name?' what shall I say to them?" God said to Moses, "I AM WHO AM." And he said, "Say this to the people of Israel, 'I AM has sent me to you.' "God also said to Moses, "Say this to the people of Israel, 'The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you: this is my name for ever, and thus I am to be remembered throughout all generations. Go and gather the elders of Israel together, and say to them, 'The LORD, the God of your fathers, the God of Abraham, of Isaac, and of Jacob, has appeared to me, saying, "I have observed you and what has been done to you in Egypt; and I promise that I will bring you up out of the affliction of Egypt,
John 14:5-11 Thomas said to him, "Lord, we do not know where you are going; how can we know the way?" Jesus said to him, "I am the way, and the truth, and the life; no one comes to the Father, but by me. If you had known me, you would have known my Father also; henceforth you know him and have seen him." Philip said to him, "Lord, show us the Father, and we shall be satisfied." Jesus said to him, "Have I been with you so long, and yet you do not know me, Philip? He who has seen me has seen the Father; how can you say, 'Show us the Father? Do you not believe that I am in the Father and the Father in me? The words that I say to you I do not speak on my own authority; but the Father who dwells in me does his works. Believe me that I am in the Father and the Father in me; or else believe me for the sake of the works themselves.
Matt 28:18-20 And Jesus came and said to them, "All authority in heaven and on earth has been given to me. 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; and lo, I am with you always, to the close of the age."
Explanation of the Bible readings: The first reading is a great illustration of the majesty of God and the awe that Moses felt in his presence. God often uses fire as a manifestation of his presence. (Holy Spirit at Pentecost, Pillar of Fire at the Red Sea) The passage reveals a personal God who knows us each by name, and calls each of us by name. It tells us that Moses hid his face from God. Explain that in the time of the New Covenant, God revealed himself in the divine person of Jesus Christ and came to us face to face. We no longer need to hide our face from him like Moses did. Jesus wants us to seek him out and encounter him face to face. “ I Am Who Am” is the source for the personal name of the God of Israel, Yahweh.
The Gospel readings emphasize that Jesus is the second person of the Holy Trinity. He has perfectly revealed God to mankind. We know Jesus from the New Testament and the teaching of the Catholic Church. There is no other Jesus than the one found in the Gospels. The Church steadfastly affirms the historicity of the Gospels. The Gospels tell us what Jesus really said and did for the sake of our salvation. (CCC 126) He has all authority in Heaven and on Earth.
Exodus 3:2-17 God will deliver his people from bondage
John 14:5-11 Jesus has the authority of God
Matt 28:18-20 God is the Trinity
John 8:58 Jesus said he is God
Catechism of the Catholic Church:
266 "Now this is the Catholic faith: We worship one God in the Trinity and the Trinity in unity, without either confusing the persons or dividing the substance; for the person of the Father is one, the Son's is another, the Holy Spirit's another; but the Godhead of the Father, Son and Holy Spirit is one, their glory equal, their majesty co-eternal" (Athanasian Creed: DS 75; ND 16).
268 Of all the divine attributes, only God's omnipotence is named in the Creed: to confess this power has great bearing on our lives. We believe that his might is universal, for God who created everything also rules everything and can do everything. God's power is loving, for he is our Father, and mysterious, for only faith can discern it when it "is made perfect in weakness".
480 Jesus Christ is true God and true man, in the unity of his divine person; for this reason he is the one and only mediator between God and men.
481 Jesus Christ possesses two natures, one divine and the other human, not confused, but united in the one person of God's Son.
Faith words:
Divine: Pertaining to God. Any one of the three members of the Blessed Trinity
Monotheism: Belief system that acknowledges the existence of only one God
Trinity: The Trinity is the term employed to signify the central doctrine of the Christian religion -- in the unity of the one God there are Three Persons, the Father, the Son, and the Holy Spirit. These Three Persons are truly distinct one from another
Reflection Questions:
In what way have you experienced God in your life?
What is your image of God and religion in general?
In what places or situations do you feel God’s presence?
Who is God? The Trinity!
God said to Moses, "I am who I am…” Exodus 3:14
Discussion Guide:
In the fullness of time, God revealed himself to mankind as Father, Son, and Holy Spirit. Most Christians believe in this revelation and refer to it as “The Trinity”. Keep in mind that not every faith that claims to be Christian believes in the Trinity. (Jehovah’s Witnesses and the Mormons) There is often confusion about the divinity of Jesus Christ. Have no doubt that he is God! Some religions teach that there are many Gods. These are normally referred to as Pagan religions. New Age beliefs that are prevalent in today’s society have led many people to believe that they are free to invent their own God. A common catch phrase for this irreligious tendency is “I’m spiritual, not religious”. This usually means that they are making up there own set of beliefs apart from any external revelation. Even though we all experience God differently as individuals, God is who he IS; he is NOT who we make him up to be.
Also, to speak more plainly, God is love. We must never lose focus of that fact. He is a loving Father who cares about each one of us as individuals. He knows what we need before we ask. He is a generous Father who pours out his grace, his mercy, and his eternal love. He reaches down from his throne in heaven and touches our hearts. He loves us so much that he gave us his only begotten Son for the forgiveness of our sins.
We should not get bogged down in too much theological talk and analysis. I have heard it said by a very wise man that anyone who tries to describe the Trinity for more than twenty minutes would unintentionally fall into at least two heresies! It’s a mystery of the faith! God said it and we should believe it.
Discussion Points:
· God is the Trinity (Father, Son, and Holy Spirit)
· God is also One
· This is a mystery that was revealed by God and is beyond human understanding
· Jesus Christ is fully God and fully man
· Jesus is eternally begotten of the Father; not created by the Father
· The Holy Spirit is also fully God
· Monotheism is belief in only one God
· There are no other gods besides the one true God
· The Trinity has existed for all eternity. There was never a time when Jesus was not in existence
· Among all His other attributes, we must remember that God is love
Psalm 23
A Psalm of David
The LORD is my shepherd,
I shall not want;
He makes me lie down in green pastures.
He leads me beside still waters;
He restores my soul.
He leads me in paths of righteousness for his name's sake.
Even though I walk through the valley of the shadow of death,
I fear no evil;
for thou art with me;
thy rod and thy staff, they comfort me.
Thou preparest a table before me
in the presence of my enemies;
thou anointest my head with oil, my cup overflows.
Surely goodness and mercy shall follow me all the days of my life;
and I shall dwell in the house of the LORD for ever.
Who is God? The Trinity!
God said to Moses, "I am who I am…” Exodus 3:14
Opening Prayer:
God the Father, Jesus Christ, and the Holy Spirit: We ask You to open our minds and hearts to the mystery of the most Holy Trinity. Help us to understand Your greatness, Your mercy, and Your love. Amen
Theme:
God is the Trinity (Father, Son, and Holy Spirit). God is also One. This is a mystery that was revealed by the Holy Spirit and is beyond our human understanding. Jesus Christ is fully God and fully man. The Holy Spirit is also fully God. There are no other Gods but the Trinity. God is Love.
Bible Readings:
Exodus 3:2-5 And the angel of the LORD appeared to him in a flame of fire out of the midst of a bush; and he looked, and lo, the bush was burning; yet it was not consumed. And Moses said, "I will turn aside and see this great sight, why the bush is not burnt." When the LORD saw that he turned aside to see, God called to him out of the bush, "Moses, Moses!" And he said, "Here am I." Then he said, "Do not come near; put off your shoes from your feet, for the place on which you are standing is holy ground." And he said, "I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob." And Moses hid his face, for he was afraid to look at God.
Exodus 3:13-17 Then Moses said to God, "If I come to the people of Israel and say to them, 'The God of your fathers has sent me to you,' and they ask me, 'What is his name?' what shall I say to them?" God said to Moses, "I AM WHO AM." And he said, "Say this to the people of Israel, 'I AM has sent me to you.' "God also said to Moses, "Say this to the people of Israel, 'The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you: this is my name for ever, and thus I am to be remembered throughout all generations. Go and gather the elders of Israel together, and say to them, 'The LORD, the God of your fathers, the God of Abraham, of Isaac, and of Jacob, has appeared to me, saying, "I have observed you and what has been done to you in Egypt; and I promise that I will bring you up out of the affliction of Egypt,
John 14:5-11 Thomas said to him, "Lord, we do not know where you are going; how can we know the way?" Jesus said to him, "I am the way, and the truth, and the life; no one comes to the Father, but by me. If you had known me, you would have known my Father also; henceforth you know him and have seen him." Philip said to him, "Lord, show us the Father, and we shall be satisfied." Jesus said to him, "Have I been with you so long, and yet you do not know me, Philip? He who has seen me has seen the Father; how can you say, 'Show us the Father? Do you not believe that I am in the Father and the Father in me? The words that I say to you I do not speak on my own authority; but the Father who dwells in me does his works. Believe me that I am in the Father and the Father in me; or else believe me for the sake of the works themselves.
Matt 28:18-20 And Jesus came and said to them, "All authority in heaven and on earth has been given to me. 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; and lo, I am with you always, to the close of the age."
Explanation of the Bible readings: The first reading is a great illustration of the majesty of God and the awe that Moses felt in his presence. God often uses fire as a manifestation of his presence. (Holy Spirit at Pentecost, Pillar of Fire at the Red Sea) The passage reveals a personal God who knows us each by name, and calls each of us by name. It tells us that Moses hid his face from God. Explain that in the time of the New Covenant, God revealed himself in the divine person of Jesus Christ and came to us face to face. We no longer need to hide our face from him like Moses did. Jesus wants us to seek him out and encounter him face to face. “ I Am Who Am” is the source for the personal name of the God of Israel, Yahweh.
The Gospel readings emphasize that Jesus is the second person of the Holy Trinity. He has perfectly revealed God to mankind. We know Jesus from the New Testament and the teaching of the Catholic Church. There is no other Jesus than the one found in the Gospels. The Church steadfastly affirms the historicity of the Gospels. The Gospels tell us what Jesus really said and did for the sake of our salvation. (CCC 126) He has all authority in Heaven and on Earth.
Exodus 3:2-17 God will deliver his people from bondage
John 14:5-11 Jesus has the authority of God
Matt 28:18-20 God is the Trinity
John 8:58 Jesus said he is God
Catechism of the Catholic Church:
266 "Now this is the Catholic faith: We worship one God in the Trinity and the Trinity in unity, without either confusing the persons or dividing the substance; for the person of the Father is one, the Son's is another, the Holy Spirit's another; but the Godhead of the Father, Son and Holy Spirit is one, their glory equal, their majesty co-eternal" (Athanasian Creed: DS 75; ND 16).
268 Of all the divine attributes, only God's omnipotence is named in the Creed: to confess this power has great bearing on our lives. We believe that his might is universal, for God who created everything also rules everything and can do everything. God's power is loving, for he is our Father, and mysterious, for only faith can discern it when it "is made perfect in weakness".
480 Jesus Christ is true God and true man, in the unity of his divine person; for this reason he is the one and only mediator between God and men.
481 Jesus Christ possesses two natures, one divine and the other human, not confused, but united in the one person of God's Son.
Faith words:
Divine: Pertaining to God. Any one of the three members of the Blessed Trinity
Monotheism: Belief system that acknowledges the existence of only one God
Trinity: The Trinity is the term employed to signify the central doctrine of the Christian religion -- in the unity of the one God there are Three Persons, the Father, the Son, and the Holy Spirit. These Three Persons are truly distinct one from another
Reflection Questions:
In what way have you experienced God in your life?
What is your image of God and religion in general?
In what places or situations do you feel God’s presence?
Lesson 4 - The Bible is the Word of God
(Lesson 4)
The Bible is the Word of God
“All scripture is inspired by God and profitable for teaching…” 2 Tim 2:13
Discussion Guide:
About the Bible: The Bible is the most famous and widely distributed book on the face of the earth. It is divided into two major sections called the Old Testament and the New Testament. Each of these sections contains a collection of books written by various authors at various times. There are a total of 73 books that the Church recognizes as inspired. (Keep in mind that not every version of the Bible is Catholic. Much of the commentary in non-Catholic Bibles contradicts the Catholic faith.) The Bible is written using various literary forms. There are historical books, poetic books, prophetic books, wisdom literature, and instructional letters. While not written as a history book that we are accustomed to, the Bible is indeed historical in character. It is NOT mythology! The Bible faithfully and authentically presents the history of salvation. The Church teaches that God is the primary author of Sacred Scripture. The human authors acted as true authors under the inspiration of the Holy Spirit. Information about the specific literary forms and genres of writing used in the Bible are included in the Catechism. Familiarity with these literary forms is important for proper interpretation of the Sacred Scriptures.
Let the following statement from the Second Vatican Council be your guide when reading the gospels: The Church holds firmly that the four Gospels, "whose historicity she unhesitatingly affirms, faithfully hand on what Jesus, the Son of God, while he lived among men, really did and taught for their eternal salvation, until the day when he was taken up." (DV 19) Scripture should be read, prayed, and studied in such a way that it benefits the spiritual life of the reader. It is a waste of time to read scripture as “good literature” or for its entertainment value alone!
Discussion Points:
· The Bible should be read and studied frequently
· The Bible has God as its primary author
· The human authors acted as true authors under the inspiration of the Holy Spirit
· The Bible is the inerrant word of God
· There are many different styles of literature in the Bible
· It can be misleading and even dangerous to take specific Bible verses out of context and apply our own meanings to them
· Jesus speaks to each of us through the words of the Bible
· Any private interpretation of Scripture that contradicts Church teaching is false
· The task of interpreting the Word of God authentically has been entrusted solely to the Magisterium of the Church
III. THE HOLY SPIRIT, INTERPRETER OF SCRIPTURE
109 In Sacred Scripture, God speaks to man in a human way. To interpret Scripture correctly, the reader must be attentive to what the human authors truly wanted to affirm, and to what God wanted to reveal to us by their words.
110 In order to discover the sacred authors' intention, the reader must take into account the conditions of their time and culture, the literary genres in use at that time, and the modes of feeling, speaking and narrating then current. "For the fact is that truth is differently presented and expressed in the various types of historical writing, in prophetical and poetical texts, and in other forms of literary expression."
111 But since Sacred Scripture is inspired, there is another and no less important principle of correct interpretation, without which Scripture would remain a dead letter. "Sacred Scripture must be read and interpreted in the light of the same Spirit by whom it was written."
The Second Vatican Council indicates three criteria for interpreting Scripture in accordance with the Spirit who inspired it.
112 1. Be especially attentive "to the content and unity of the whole Scripture". Different as the books which compose it may be, Scripture is a unity by reason of the unity of God's plan, of which Christ Jesus is the center and heart, open since his Passover.
The phrase "heart of Christ" can refer to Sacred Scripture, which makes known his heart, closed before the Passion, as the Scripture was obscure. But the Scripture has been opened since the Passion; since those who from then on have understood it, consider and discern in what way the prophecies must be interpreted.
113 2. Read the Scripture within "the living Tradition of the whole Church". According to a saying of the Fathers, Sacred Scripture is written principally in the Church's heart rather than in documents and records, for the Church carries in her Tradition the living memorial of God's Word, and it is the Holy Spirit who gives her the spiritual interpretation of the Scripture (". . . according to the spiritual meaning which the Spirit grants to the Church").
114 3. Be attentive to the analogy of faith. By "analogy of faith" we mean the coherence of the truths of faith among themselves and within the whole plan of Revelation.
The senses of Scripture:
115 According to an ancient tradition, one can distinguish between two senses of Scripture: the literal and the spiritual, the latter being subdivided into the allegorical, moral and anagogical senses. The profound concordance of the four senses guarantees all its richness to the living reading of Scripture in the Church.
116 The literal sense is the meaning conveyed by the words of Scripture and discovered by exegesis, following the rules of sound interpretation: "All other senses of Sacred Scripture are based on the literal."
117 The spiritual sense. Thanks to the unity of God's plan, not only the text of Scripture but also the realities and events about which it speaks can be signs.
1. The allegorical sense. We can acquire a more profound understanding of events by recognizing their significance in Christ; thus the crossing of the Red Sea is a sign or type of Christ's victory and also of Christian Baptism.
2. The moral sense. The events reported in Scripture ought to lead us to act justly. As St. Paul says, they were written "for our instruction".
3. The anagogical sense (Greek: anagoge, "leading"). We can view realities and events in terms of their eternal significance, leading us toward our true homeland: thus the Church on earth is a sign of the heavenly Jerusalem.
The Bible is the Word of God
“All scripture is inspired by God and profitable for teaching…” 2 Tim 2:13
Opening Prayer:
Heavenly Father, lead us to a deeper understanding of the Sacred Scriptures. Give us the grace to have faith in the revealed truths that they contain. Let us hear the voice of Your beloved Son as we read and hear the Gospel. Amen
Theme:
The Bible is the written word of God. God inspired the human authors of the sacred books. There are various literary forms found in the Bible. The Bible is the truth.
Bible Readings:
Luke 1:1-4 Inasmuch as many have undertaken to compile a narrative of the things which have been accomplished among us, just as they were delivered to us by those who from the beginning were eyewitnesses and ministers of the word, it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus, that you may know the truth concerning the things of which you have been informed.
Revelation 1:3 Blessed is he who reads aloud the words of the prophecy, and blessed are those who hear, and who keep what is written therein; for the time is near.
Explanation of the Bible readings: St. Luke is telling us the reason that he wrote his gospel and the sources that he used. His reason for writing is so that we will know the truth about Jesus. His sources are eyewitnesses and ministers of the word. Reading the Bible is a great way to know Jesus. In Sacred Scripture, God speaks to man in a human way. (CCC 109) In a general sense, Revelation 1:3 tells us that we will be blessed if we read, or if we hear God’s word.
Luke 1:1-4 Written so you may know the truth
Revelation 1:3 Blessed are those who read these words
"If you believe what you like in the Gospels, and reject what you don't like, it is not the Gospel you believe, but yourself."
St. Augustine
Catechism of the Catholic Church:
126 The Church holds firmly that the four Gospels, "whose historicity she unhesitatingly affirms, faithfully hand on what Jesus, the Son of God, while he lived among men, really did and taught for their eternal salvation, until the day when he was taken up."
81 "Sacred Scripture is the speech of God as it is put down in writing under the breath of the Holy Spirit."
100 The task of interpreting the Word of God authentically has been entrusted solely to the Magisterium of the Church, that is, to the Pope and to the bishops in communion with him.
105 God is the author of Sacred Scripture. "The divinely revealed realities, which are contained and presented in the text of Sacred Scripture, have been written down under the inspiration of the Holy Spirit."
"For Holy Mother Church, relying on the faith of the apostolic age, accepts as sacred and canonical the books of the Old and the New Testaments, whole and entire, with all their parts, on the grounds that, written under the inspiration of the Holy Spirit, they have God as their author, and have been handed on as such to the Church herself."
106 God inspired the human authors of the sacred books. "To compose the sacred books, God chose certain men who, all the while he employed them in this task, made full use of their own faculties and powers so that, though he acted in them and by them, it was as true authors that they consigned to writing whatever he wanted written, and no more."
107 The inspired books teach the truth. "Since therefore all that the inspired authors or sacred writers affirm should be regarded as affirmed by the Holy Spirit, we must acknowledge that the books of Scripture firmly, faithfully, and without error teach that truth which God, for the sake of our salvation, wished to see confided to the Sacred Scriptures."
112 Be especially attentive "to the content and unity of the whole Scripture".
113 Read the Scripture within "the living Tradition of the whole Church"….
114 Be attentive to the analogy of faith. By "analogy of faith" we mean the coherence of the truths of faith among themselves and within the whole plan of Revelation.
123 Christians venerate the Old Testament as true Word of God….
Faith words:
Inerrancy: God is the author of Sacred Scripture because he inspired its human authors; he acts in them and by means of them. He thus gives assurance that their writings teach without error his saving truth (DV 11). CCC 136
Inspired: God inspired the human authors of the sacred books. "To compose the sacred books, God chose certain men who, all the while he employed them in this task, made full use of their own faculties and powers so that, though he acted in them and by them, it was as true authors that they consigned to writing whatever he wanted written, and no more.” CCC 106
Reflection Questions:
Do you find the Bible to be an intimidating book?
What is your impression of “Bible Christians”?
Have you seen anything on television or in other media about the Bible?
Dogmatic Constitution on Divine Revelation Dei Verbum
Second Vatican Council The New Testament Chapter V
17. The word God, which is the power of God for the salvation of all who believe (see Rom. 1:16), is set forth and shows its power in a most excellent way in the writings of the New Testament. For when the fullness of time arrived (see Gal. 4:4), the Word was made flesh and dwelt among us in His fullness of graces and truth (see John 1:14). Christ established the kingdom of God on earth, manifested His Father and Himself by deeds and words, and completed His work by His death, resurrection and glorious Ascension and by the sending of the Holy Spirit. Having been lifted up from the earth, He draws all men to Himself (see John 12:32, Greek text), He who alone has the words of eternal life (see John 6:68). This mystery had not been manifested to other generations as it was now revealed to His holy Apostles and prophets in the Holy Spirit (see Eph. 3:4-6, Greek text), so that they might preach the Gospel, stir up faith in Jesus, Christ and Lord, and gather together the Church. Now the writings of the New Testament stand as a perpetual and divine witness to these realities.
18. It is common knowledge that among all the Scriptures, even those of the New Testament, the Gospels have a special preeminence, and rightly so, for they are the principal witness for the life and teaching of the incarnate Word, our savior. The Church has always and everywhere held and continues to hold that the four Gospels are of apostolic origin. For what the Apostles preached in fulfillment of the commission of Christ, afterwards they themselves and apostolic men, under the inspiration of the divine Spirit, handed on to us in writing: the foundation of faith, namely, the fourfold Gospel, according to Matthew, Mark, Luke and John.
19. Holy Mother Church has firmly and with absolute constancy held, and continues to hold, that the four Gospels just named, whose historical character the Church unhesitatingly asserts, faithfully hand on what Jesus Christ, while living among men, really did and taught for their eternal salvation until the day He was taken up into heaven (see Acts 1:1). Indeed, after the Ascension of the Lord the Apostles handed on to their hearers what He had said and done. This they did with that clearer understanding which they enjoyed after they had been instructed by the glorious events of Christ's life and taught by the light of the Spirit of truth. The sacred authors wrote the four Gospels, selecting some things from the many which had been handed on by word of mouth or in writing, reducing some of them to a synthesis, explaining some things in view of the situation of their churches and preserving the form of proclamation but always in such fashion that they told us the honest truth about Jesus. For their intention in writing was that either from their own memory and recollections, or from the witness of those who "themselves from the beginning were eyewitnesses and ministers of the Word" we might know "the truth" concerning those matters about which we have been instructed (see Luke 1:2-4).
20. Besides the four Gospels, the canon of the New Testament also contains the epistles of St. Paul and other apostolic writings, composed under the inspiration of the Holy Spirit, by which, according to the wise plan of God, those matters which concern Christ the Lord are confirmed, His true teaching is more and more fully stated, the saving power of the divine work of Christ is preached, the story is told of the beginnings of the Church and its marvelous growth, and its glorious fulfillment is foretold. For the Lord Jesus was with His apostles as He had promised (see Matt. 28:20) and sent them the advocate Spirit who would lead them into the fullness of truth (see John 16:13).
The Bible is the Word of God
“All scripture is inspired by God and profitable for teaching…” 2 Tim 2:13
Discussion Guide:
About the Bible: The Bible is the most famous and widely distributed book on the face of the earth. It is divided into two major sections called the Old Testament and the New Testament. Each of these sections contains a collection of books written by various authors at various times. There are a total of 73 books that the Church recognizes as inspired. (Keep in mind that not every version of the Bible is Catholic. Much of the commentary in non-Catholic Bibles contradicts the Catholic faith.) The Bible is written using various literary forms. There are historical books, poetic books, prophetic books, wisdom literature, and instructional letters. While not written as a history book that we are accustomed to, the Bible is indeed historical in character. It is NOT mythology! The Bible faithfully and authentically presents the history of salvation. The Church teaches that God is the primary author of Sacred Scripture. The human authors acted as true authors under the inspiration of the Holy Spirit. Information about the specific literary forms and genres of writing used in the Bible are included in the Catechism. Familiarity with these literary forms is important for proper interpretation of the Sacred Scriptures.
Let the following statement from the Second Vatican Council be your guide when reading the gospels: The Church holds firmly that the four Gospels, "whose historicity she unhesitatingly affirms, faithfully hand on what Jesus, the Son of God, while he lived among men, really did and taught for their eternal salvation, until the day when he was taken up." (DV 19) Scripture should be read, prayed, and studied in such a way that it benefits the spiritual life of the reader. It is a waste of time to read scripture as “good literature” or for its entertainment value alone!
Discussion Points:
· The Bible should be read and studied frequently
· The Bible has God as its primary author
· The human authors acted as true authors under the inspiration of the Holy Spirit
· The Bible is the inerrant word of God
· There are many different styles of literature in the Bible
· It can be misleading and even dangerous to take specific Bible verses out of context and apply our own meanings to them
· Jesus speaks to each of us through the words of the Bible
· Any private interpretation of Scripture that contradicts Church teaching is false
· The task of interpreting the Word of God authentically has been entrusted solely to the Magisterium of the Church
III. THE HOLY SPIRIT, INTERPRETER OF SCRIPTURE
109 In Sacred Scripture, God speaks to man in a human way. To interpret Scripture correctly, the reader must be attentive to what the human authors truly wanted to affirm, and to what God wanted to reveal to us by their words.
110 In order to discover the sacred authors' intention, the reader must take into account the conditions of their time and culture, the literary genres in use at that time, and the modes of feeling, speaking and narrating then current. "For the fact is that truth is differently presented and expressed in the various types of historical writing, in prophetical and poetical texts, and in other forms of literary expression."
111 But since Sacred Scripture is inspired, there is another and no less important principle of correct interpretation, without which Scripture would remain a dead letter. "Sacred Scripture must be read and interpreted in the light of the same Spirit by whom it was written."
The Second Vatican Council indicates three criteria for interpreting Scripture in accordance with the Spirit who inspired it.
112 1. Be especially attentive "to the content and unity of the whole Scripture". Different as the books which compose it may be, Scripture is a unity by reason of the unity of God's plan, of which Christ Jesus is the center and heart, open since his Passover.
The phrase "heart of Christ" can refer to Sacred Scripture, which makes known his heart, closed before the Passion, as the Scripture was obscure. But the Scripture has been opened since the Passion; since those who from then on have understood it, consider and discern in what way the prophecies must be interpreted.
113 2. Read the Scripture within "the living Tradition of the whole Church". According to a saying of the Fathers, Sacred Scripture is written principally in the Church's heart rather than in documents and records, for the Church carries in her Tradition the living memorial of God's Word, and it is the Holy Spirit who gives her the spiritual interpretation of the Scripture (". . . according to the spiritual meaning which the Spirit grants to the Church").
114 3. Be attentive to the analogy of faith. By "analogy of faith" we mean the coherence of the truths of faith among themselves and within the whole plan of Revelation.
The senses of Scripture:
115 According to an ancient tradition, one can distinguish between two senses of Scripture: the literal and the spiritual, the latter being subdivided into the allegorical, moral and anagogical senses. The profound concordance of the four senses guarantees all its richness to the living reading of Scripture in the Church.
116 The literal sense is the meaning conveyed by the words of Scripture and discovered by exegesis, following the rules of sound interpretation: "All other senses of Sacred Scripture are based on the literal."
117 The spiritual sense. Thanks to the unity of God's plan, not only the text of Scripture but also the realities and events about which it speaks can be signs.
1. The allegorical sense. We can acquire a more profound understanding of events by recognizing their significance in Christ; thus the crossing of the Red Sea is a sign or type of Christ's victory and also of Christian Baptism.
2. The moral sense. The events reported in Scripture ought to lead us to act justly. As St. Paul says, they were written "for our instruction".
3. The anagogical sense (Greek: anagoge, "leading"). We can view realities and events in terms of their eternal significance, leading us toward our true homeland: thus the Church on earth is a sign of the heavenly Jerusalem.
The Bible is the Word of God
“All scripture is inspired by God and profitable for teaching…” 2 Tim 2:13
Opening Prayer:
Heavenly Father, lead us to a deeper understanding of the Sacred Scriptures. Give us the grace to have faith in the revealed truths that they contain. Let us hear the voice of Your beloved Son as we read and hear the Gospel. Amen
Theme:
The Bible is the written word of God. God inspired the human authors of the sacred books. There are various literary forms found in the Bible. The Bible is the truth.
Bible Readings:
Luke 1:1-4 Inasmuch as many have undertaken to compile a narrative of the things which have been accomplished among us, just as they were delivered to us by those who from the beginning were eyewitnesses and ministers of the word, it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus, that you may know the truth concerning the things of which you have been informed.
Revelation 1:3 Blessed is he who reads aloud the words of the prophecy, and blessed are those who hear, and who keep what is written therein; for the time is near.
Explanation of the Bible readings: St. Luke is telling us the reason that he wrote his gospel and the sources that he used. His reason for writing is so that we will know the truth about Jesus. His sources are eyewitnesses and ministers of the word. Reading the Bible is a great way to know Jesus. In Sacred Scripture, God speaks to man in a human way. (CCC 109) In a general sense, Revelation 1:3 tells us that we will be blessed if we read, or if we hear God’s word.
Luke 1:1-4 Written so you may know the truth
Revelation 1:3 Blessed are those who read these words
"If you believe what you like in the Gospels, and reject what you don't like, it is not the Gospel you believe, but yourself."
St. Augustine
Catechism of the Catholic Church:
126 The Church holds firmly that the four Gospels, "whose historicity she unhesitatingly affirms, faithfully hand on what Jesus, the Son of God, while he lived among men, really did and taught for their eternal salvation, until the day when he was taken up."
81 "Sacred Scripture is the speech of God as it is put down in writing under the breath of the Holy Spirit."
100 The task of interpreting the Word of God authentically has been entrusted solely to the Magisterium of the Church, that is, to the Pope and to the bishops in communion with him.
105 God is the author of Sacred Scripture. "The divinely revealed realities, which are contained and presented in the text of Sacred Scripture, have been written down under the inspiration of the Holy Spirit."
"For Holy Mother Church, relying on the faith of the apostolic age, accepts as sacred and canonical the books of the Old and the New Testaments, whole and entire, with all their parts, on the grounds that, written under the inspiration of the Holy Spirit, they have God as their author, and have been handed on as such to the Church herself."
106 God inspired the human authors of the sacred books. "To compose the sacred books, God chose certain men who, all the while he employed them in this task, made full use of their own faculties and powers so that, though he acted in them and by them, it was as true authors that they consigned to writing whatever he wanted written, and no more."
107 The inspired books teach the truth. "Since therefore all that the inspired authors or sacred writers affirm should be regarded as affirmed by the Holy Spirit, we must acknowledge that the books of Scripture firmly, faithfully, and without error teach that truth which God, for the sake of our salvation, wished to see confided to the Sacred Scriptures."
112 Be especially attentive "to the content and unity of the whole Scripture".
113 Read the Scripture within "the living Tradition of the whole Church"….
114 Be attentive to the analogy of faith. By "analogy of faith" we mean the coherence of the truths of faith among themselves and within the whole plan of Revelation.
123 Christians venerate the Old Testament as true Word of God….
Faith words:
Inerrancy: God is the author of Sacred Scripture because he inspired its human authors; he acts in them and by means of them. He thus gives assurance that their writings teach without error his saving truth (DV 11). CCC 136
Inspired: God inspired the human authors of the sacred books. "To compose the sacred books, God chose certain men who, all the while he employed them in this task, made full use of their own faculties and powers so that, though he acted in them and by them, it was as true authors that they consigned to writing whatever he wanted written, and no more.” CCC 106
Reflection Questions:
Do you find the Bible to be an intimidating book?
What is your impression of “Bible Christians”?
Have you seen anything on television or in other media about the Bible?
Dogmatic Constitution on Divine Revelation Dei Verbum
Second Vatican Council The New Testament Chapter V
17. The word God, which is the power of God for the salvation of all who believe (see Rom. 1:16), is set forth and shows its power in a most excellent way in the writings of the New Testament. For when the fullness of time arrived (see Gal. 4:4), the Word was made flesh and dwelt among us in His fullness of graces and truth (see John 1:14). Christ established the kingdom of God on earth, manifested His Father and Himself by deeds and words, and completed His work by His death, resurrection and glorious Ascension and by the sending of the Holy Spirit. Having been lifted up from the earth, He draws all men to Himself (see John 12:32, Greek text), He who alone has the words of eternal life (see John 6:68). This mystery had not been manifested to other generations as it was now revealed to His holy Apostles and prophets in the Holy Spirit (see Eph. 3:4-6, Greek text), so that they might preach the Gospel, stir up faith in Jesus, Christ and Lord, and gather together the Church. Now the writings of the New Testament stand as a perpetual and divine witness to these realities.
18. It is common knowledge that among all the Scriptures, even those of the New Testament, the Gospels have a special preeminence, and rightly so, for they are the principal witness for the life and teaching of the incarnate Word, our savior. The Church has always and everywhere held and continues to hold that the four Gospels are of apostolic origin. For what the Apostles preached in fulfillment of the commission of Christ, afterwards they themselves and apostolic men, under the inspiration of the divine Spirit, handed on to us in writing: the foundation of faith, namely, the fourfold Gospel, according to Matthew, Mark, Luke and John.
19. Holy Mother Church has firmly and with absolute constancy held, and continues to hold, that the four Gospels just named, whose historical character the Church unhesitatingly asserts, faithfully hand on what Jesus Christ, while living among men, really did and taught for their eternal salvation until the day He was taken up into heaven (see Acts 1:1). Indeed, after the Ascension of the Lord the Apostles handed on to their hearers what He had said and done. This they did with that clearer understanding which they enjoyed after they had been instructed by the glorious events of Christ's life and taught by the light of the Spirit of truth. The sacred authors wrote the four Gospels, selecting some things from the many which had been handed on by word of mouth or in writing, reducing some of them to a synthesis, explaining some things in view of the situation of their churches and preserving the form of proclamation but always in such fashion that they told us the honest truth about Jesus. For their intention in writing was that either from their own memory and recollections, or from the witness of those who "themselves from the beginning were eyewitnesses and ministers of the Word" we might know "the truth" concerning those matters about which we have been instructed (see Luke 1:2-4).
20. Besides the four Gospels, the canon of the New Testament also contains the epistles of St. Paul and other apostolic writings, composed under the inspiration of the Holy Spirit, by which, according to the wise plan of God, those matters which concern Christ the Lord are confirmed, His true teaching is more and more fully stated, the saving power of the divine work of Christ is preached, the story is told of the beginnings of the Church and its marvelous growth, and its glorious fulfillment is foretold. For the Lord Jesus was with His apostles as He had promised (see Matt. 28:20) and sent them the advocate Spirit who would lead them into the fullness of truth (see John 16:13).
Lesson 5 - The Liturgy of the Word
(Lesson 5)
The Mass (Part 1): The Liturgy of the Word
“In the beginning was the Word…” John 1:1
Discussion Guide:
The reading of Scripture was always an important part of worship. When the first Christians gathered to "break bread" (The Eucharist), they kept the Jewish synagogue custom of "reading the word" as well. In these readings, God speaks a message of redemption and salvation. Even before the Church had the written gospel accounts, they shared letters written by early Christian missionaries (Col. 4:16; 2 Pet. 3:15-16), along with the instruction by the Apostles (Acts 20:7). Eventually, the gospels were written down and read to the assembly.
Jesus Christ is present among the faithful through his word. The Church says, "It is he himself who speaks when the holy Scriptures are read in the Church" (Constitution on the Sacred Liturgy, #7). A profound relationship exists between the Liturgy of the Word and the Liturgy of the Eucharist.
The first reading is from the Old Testament: The passage is selected to harmonize with the Gospel message indicating the unity and continuity of both Testaments.
The Responsorial Psalm is in response to God's Word and should be sung when possible.
The second reading is taken from a letter (Epistle), from the Acts of the Apostles, or from a non-gospel New Testament book. Depending on the liturgical season, sometimes the Book of Revelation is read.
The third Reading is taken from a Gospel: This is where we meet Jesus. The core of our faith and knowledge of Jesus Christ is from the gospels.
Discussion Points:
· The first part of the Mass is called “The Liturgy of the Word”
· We need to show reverence for Jesus Christ in his Holy Word, the Bible
· We all participate in the Mass in a special way before God
· Priests and Deacons have a unique role in the liturgy
· Lay ministers can contribute to the liturgy in many ways
The Mass of all Ages
(Catechism of the Catholic Church)
1345 As early as the second century we have the witness of St. Justin Martyr for the basic lines of the order of the Eucharistic celebration. They have stayed the same until our own day for all the great liturgical families. St. Justin wrote to the pagan emperor Antoninus Pius (138-161) around the year 155, explaining what Christians did:
On the day we call the day of the sun, all who dwell in the city or country gather in the same place.
The memoirs of the apostles and the writings of the prophets are read, as much as time permits.
When the reader has finished, he who presides over those gathered admonishes and challenges them to imitate these beautiful things.
Then we all rise together and offer prayers* for ourselves . . .and for all others, wherever they may be, so that we may be found righteous by our life and actions, and faithful to the commandments, so as to obtain eternal salvation.
When the prayers are concluded we exchange the kiss.
Then someone brings bread and a cup of water and wine mixed together to him who presides over the brethren.
He takes them and offers praise and glory to the Father of the universe, through the name of the Son and of the Holy Spirit and for a considerable time he gives thanks (in Greek: eucharistian) that we have been judged worthy of these gifts.
When he has concluded the prayers and thanksgivings, all present give voice to an acclamation by saying: 'Amen.'
When he who presides has given thanks and the people have responded, those whom we call deacons give to those present the "eucharisted" bread, wine and water and take them to those who are absent.
1346 The liturgy of the Eucharist unfolds according to a fundamental structure which has been preserved throughout the centuries down to our own day. It displays two great parts that form a fundamental unity:
-The gathering, the liturgy of the Word, with readings, homily and general intercessions;
-The liturgy of the Eucharist, with the presentation of the bread and wine, the consecratory thanksgiving, and communion.
The Mass (Part 1): The Liturgy of the Word
“In the beginning was the Word…” John 1:1
Opening Prayer:
The Lord’s Prayer: Our Father, who art in Heaven, hallowed be Thy name, Thy Kingdom come, Thy will be done, on Earth as it is in Heaven, give us this day, our daily bread and forgive us our trespasses as we forgive those who trespass against us, and lead us not into temptation, but deliver us from evil. Amen.
Theme:
The first part of the Mass is called “The Liturgy of the Word”. The Church reverences the Bible because it is the Holy Word of God. When we participate in the Mass we hear the Lord in a unique way.
Bible Reading:
Acts 2:40-42 He testified with many other arguments, and was exhorting them, "Save yourselves from this corrupt generation. "Those who accepted his message were baptized, and about three thousand persons were added that day. They devoted themselves to the teaching of the apostles and to the communal life, to the breaking of the bread and to the prayers.
Explanation of the Bible reading: The Church was established on the day of Pentecost when the Holy Spirit was poured down on the Apostles like tongues of fire (Acts 2:1-4). From the very beginning of the apostolic age, the word of the Lord was proclaimed to the assembly of believers. The book of Acts tells us that they devoted themselves to the teaching of the Apostles and to the breaking of the bread. In these two statements we can already see that the Liturgy of the Word was distinct from the Liturgy of the Eucharist. The teachings of the Apostles can be heard at Mass in the reading of the scriptures, and in the homily.
Matt 26:26-30 The Mass was handed on to the Apostles by Jesus
1 Cor 11:23-30 The Mass has been handed down to us from the Apostles
Catechism of the Catholic Church:
1348 All gather together. Christians come together in one place for the Eucharistic assembly. At its head is Christ himself, the principal agent of the Eucharist. He is high priest of the New Covenant; it is he himself who presides invisibly over every Eucharistic celebration. It is in representing him that the bishop or priest acting in the person of Christ the head (in persona Christi capitis) presides over the assembly, speaks after the readings, receives the offerings, and says the Eucharistic Prayer. All have their own active parts to play in the celebration, each in his own way: readers, those who bring up the offerings, those who give communion, and the whole people whose "Amen" manifests their participation.
1349 The Liturgy of the Word includes "the writings of the prophets," that is, the Old Testament, and "the memoirs of the apostles" (their letters and the Gospels). After the homily, which is an exhortation to accept this Word as what it truly is, the Word of God, and to put it into practice, come the intercessions for all men, according to the Apostle's words: "I urge that supplications, prayers, intercessions, and thanksgivings be made for all men, for kings, and all who are in high positions."
1350 The presentation of the offerings (the Offertory). Then, sometimes in procession, the bread and wine are brought to the altar; they will be offered by the priest in the name of Christ in the Eucharistic sacrifice in which they will become his body and blood. It is the very action of Christ at the Last Supper - "taking the bread and a cup." "The Church alone offers this pure oblation to the Creator, when she offers what comes forth from his creation with thanksgiving. The presentation of the offerings at the altar takes up the gesture of Melchizedek and commits the Creator's gifts into the hands of Christ who, in his sacrifice, brings to perfection all human attempts to offer sacrifices.
1351 From the very beginning Christians have brought, along with the bread and wine for the Eucharist, gifts to share with those in need. This custom of the collection, ever appropriate, is inspired by the example of Christ who became poor to make us rich:
Those who are well off, and who are also willing, give as each chooses. What is gathered is given to him who presides to assist orphans and widows, those whom illness or any other cause has deprived of resources, prisoners, immigrants and, in a word, all who are in need.
Faith words:
Liturgy: (leitourgia) is a Greek composite word meaning originally: a public duty. In Christian use, liturgy means the public official service of the Church.
Liturgy of the Word: The first part of the Mass that includes Bible readings, the homily, and prayers.
Mass: The celebration of the Lord’s Supper, or the Mass, is the complex of prayers and ceremonies that make up the service of the Eucharist in the Latin rites.
Persona Christi: In administering the sacraments, the priest is acting in the person of Christ. That means that it is Jesus acting through the priest.
Reflection Questions:
How do you try to participate in Mass?
Does your mind start to drift during the service?
What part of the Liturgy of the Word do you enjoy most?
The Mass (Part 1): The Liturgy of the Word
“In the beginning was the Word…” John 1:1
Discussion Guide:
The reading of Scripture was always an important part of worship. When the first Christians gathered to "break bread" (The Eucharist), they kept the Jewish synagogue custom of "reading the word" as well. In these readings, God speaks a message of redemption and salvation. Even before the Church had the written gospel accounts, they shared letters written by early Christian missionaries (Col. 4:16; 2 Pet. 3:15-16), along with the instruction by the Apostles (Acts 20:7). Eventually, the gospels were written down and read to the assembly.
Jesus Christ is present among the faithful through his word. The Church says, "It is he himself who speaks when the holy Scriptures are read in the Church" (Constitution on the Sacred Liturgy, #7). A profound relationship exists between the Liturgy of the Word and the Liturgy of the Eucharist.
The first reading is from the Old Testament: The passage is selected to harmonize with the Gospel message indicating the unity and continuity of both Testaments.
The Responsorial Psalm is in response to God's Word and should be sung when possible.
The second reading is taken from a letter (Epistle), from the Acts of the Apostles, or from a non-gospel New Testament book. Depending on the liturgical season, sometimes the Book of Revelation is read.
The third Reading is taken from a Gospel: This is where we meet Jesus. The core of our faith and knowledge of Jesus Christ is from the gospels.
Discussion Points:
· The first part of the Mass is called “The Liturgy of the Word”
· We need to show reverence for Jesus Christ in his Holy Word, the Bible
· We all participate in the Mass in a special way before God
· Priests and Deacons have a unique role in the liturgy
· Lay ministers can contribute to the liturgy in many ways
The Mass of all Ages
(Catechism of the Catholic Church)
1345 As early as the second century we have the witness of St. Justin Martyr for the basic lines of the order of the Eucharistic celebration. They have stayed the same until our own day for all the great liturgical families. St. Justin wrote to the pagan emperor Antoninus Pius (138-161) around the year 155, explaining what Christians did:
On the day we call the day of the sun, all who dwell in the city or country gather in the same place.
The memoirs of the apostles and the writings of the prophets are read, as much as time permits.
When the reader has finished, he who presides over those gathered admonishes and challenges them to imitate these beautiful things.
Then we all rise together and offer prayers* for ourselves . . .and for all others, wherever they may be, so that we may be found righteous by our life and actions, and faithful to the commandments, so as to obtain eternal salvation.
When the prayers are concluded we exchange the kiss.
Then someone brings bread and a cup of water and wine mixed together to him who presides over the brethren.
He takes them and offers praise and glory to the Father of the universe, through the name of the Son and of the Holy Spirit and for a considerable time he gives thanks (in Greek: eucharistian) that we have been judged worthy of these gifts.
When he has concluded the prayers and thanksgivings, all present give voice to an acclamation by saying: 'Amen.'
When he who presides has given thanks and the people have responded, those whom we call deacons give to those present the "eucharisted" bread, wine and water and take them to those who are absent.
1346 The liturgy of the Eucharist unfolds according to a fundamental structure which has been preserved throughout the centuries down to our own day. It displays two great parts that form a fundamental unity:
-The gathering, the liturgy of the Word, with readings, homily and general intercessions;
-The liturgy of the Eucharist, with the presentation of the bread and wine, the consecratory thanksgiving, and communion.
The Mass (Part 1): The Liturgy of the Word
“In the beginning was the Word…” John 1:1
Opening Prayer:
The Lord’s Prayer: Our Father, who art in Heaven, hallowed be Thy name, Thy Kingdom come, Thy will be done, on Earth as it is in Heaven, give us this day, our daily bread and forgive us our trespasses as we forgive those who trespass against us, and lead us not into temptation, but deliver us from evil. Amen.
Theme:
The first part of the Mass is called “The Liturgy of the Word”. The Church reverences the Bible because it is the Holy Word of God. When we participate in the Mass we hear the Lord in a unique way.
Bible Reading:
Acts 2:40-42 He testified with many other arguments, and was exhorting them, "Save yourselves from this corrupt generation. "Those who accepted his message were baptized, and about three thousand persons were added that day. They devoted themselves to the teaching of the apostles and to the communal life, to the breaking of the bread and to the prayers.
Explanation of the Bible reading: The Church was established on the day of Pentecost when the Holy Spirit was poured down on the Apostles like tongues of fire (Acts 2:1-4). From the very beginning of the apostolic age, the word of the Lord was proclaimed to the assembly of believers. The book of Acts tells us that they devoted themselves to the teaching of the Apostles and to the breaking of the bread. In these two statements we can already see that the Liturgy of the Word was distinct from the Liturgy of the Eucharist. The teachings of the Apostles can be heard at Mass in the reading of the scriptures, and in the homily.
Matt 26:26-30 The Mass was handed on to the Apostles by Jesus
1 Cor 11:23-30 The Mass has been handed down to us from the Apostles
Catechism of the Catholic Church:
1348 All gather together. Christians come together in one place for the Eucharistic assembly. At its head is Christ himself, the principal agent of the Eucharist. He is high priest of the New Covenant; it is he himself who presides invisibly over every Eucharistic celebration. It is in representing him that the bishop or priest acting in the person of Christ the head (in persona Christi capitis) presides over the assembly, speaks after the readings, receives the offerings, and says the Eucharistic Prayer. All have their own active parts to play in the celebration, each in his own way: readers, those who bring up the offerings, those who give communion, and the whole people whose "Amen" manifests their participation.
1349 The Liturgy of the Word includes "the writings of the prophets," that is, the Old Testament, and "the memoirs of the apostles" (their letters and the Gospels). After the homily, which is an exhortation to accept this Word as what it truly is, the Word of God, and to put it into practice, come the intercessions for all men, according to the Apostle's words: "I urge that supplications, prayers, intercessions, and thanksgivings be made for all men, for kings, and all who are in high positions."
1350 The presentation of the offerings (the Offertory). Then, sometimes in procession, the bread and wine are brought to the altar; they will be offered by the priest in the name of Christ in the Eucharistic sacrifice in which they will become his body and blood. It is the very action of Christ at the Last Supper - "taking the bread and a cup." "The Church alone offers this pure oblation to the Creator, when she offers what comes forth from his creation with thanksgiving. The presentation of the offerings at the altar takes up the gesture of Melchizedek and commits the Creator's gifts into the hands of Christ who, in his sacrifice, brings to perfection all human attempts to offer sacrifices.
1351 From the very beginning Christians have brought, along with the bread and wine for the Eucharist, gifts to share with those in need. This custom of the collection, ever appropriate, is inspired by the example of Christ who became poor to make us rich:
Those who are well off, and who are also willing, give as each chooses. What is gathered is given to him who presides to assist orphans and widows, those whom illness or any other cause has deprived of resources, prisoners, immigrants and, in a word, all who are in need.
Faith words:
Liturgy: (leitourgia) is a Greek composite word meaning originally: a public duty. In Christian use, liturgy means the public official service of the Church.
Liturgy of the Word: The first part of the Mass that includes Bible readings, the homily, and prayers.
Mass: The celebration of the Lord’s Supper, or the Mass, is the complex of prayers and ceremonies that make up the service of the Eucharist in the Latin rites.
Persona Christi: In administering the sacraments, the priest is acting in the person of Christ. That means that it is Jesus acting through the priest.
Reflection Questions:
How do you try to participate in Mass?
Does your mind start to drift during the service?
What part of the Liturgy of the Word do you enjoy most?
Lesson 6 - The Liturgy of the Eucharist
(Lesson 6)
The Mass (Part 2): The Liturgy of the Eucharist
"Take, eat; this is my body…this is my blood” Matt 26:26-28
Discussion Guide:
Fr. Raniero Cantalamessa OFM, the preacher to the household of Pope John Paul II, wrote on the relationship between the , "The Eucharist is a sacrifice and a banquet! It is only when it retains these two aspects of sacrifice and of banquet that the Eucharist fully expresses the nature of the Christian life, which not only involves sacrifice, mortification and renunciation, but also joy and happiness.
Lumen Gentium (Vatican II):
The ministerial priest, by the sacred power that he has, forms and rules the priestly people; in the person of Christ he effects the Eucharistic sacrifice and offers it to God in the name of all the people.
Council of Trent:
1) The Mass is a true and proper sacrifice which is offered to God.
2) The Sacrifice of the Mass is not merely an offering of praise and thanksgiving, or simply a memorial of the sacrifice on the Cross. It is a propitiatory sacrifice which is offered for the living and dead, for the remission of sins and punishment due to sin, as satisfaction for sin and for other necessities.
3) The Sacrifice of the Mass does not detract from the sacrifice which Christ offered on the Cross.
The Real Presence:
The mode of Christ's presence under the Eucharistic species is unique. It raises the Eucharist above all the sacraments as "the perfection of the spiritual life and the end to which all sacraments tend." In the most blessed sacrament of the Eucharist "the body and blood, together with the soul and divinity, of our Lord Jesus Christ and, therefore, the whole Christ is truly, really, and substantially contained." "This presence is called 'real' - by which is not intended to exclude the other types of presence as if they could not be 'real' too, but because it is presence in the fullest sense: that is to say, it is a substantial presence by which Christ, God and man, makes himself wholly and entirely present." CCC 1374
Because the bread and wine are truly changed into the Body and Blood of Christ, any pieces that are not distributed at the Mass must be either consumed by the priest or stored in a special container called a tabernacle. (The wine must always be consumed.) Roman Catholics worship the Eucharistic species stored in the tabernacle. Especially notable is the practice of genuflection when entering into its presence. A special blessing, called Eucharistic Benediction may be given using the consecrated elements.
Congregation for Divine Worship and the Discipline of the Sacraments USCCB
Holy Communion
While the heart of the celebration of the Eucharist is the Eucharistic Prayer, the consummation of the Mass is found in Holy Communion, whereby the people purchased for the Father by his beloved Son eat and drink the Body and Blood of Christ. They are thereby joined together as members of Christ's mystical Body, sharing the one life of the Spirit. In the great sacrament of the altar, they are joined to Christ Jesus and to one another.
It was also Christ's will that this sacrament be received as the soul's spiritual food to sustain and build up those who live with his life, as he said, "He who eats me, he also shall live because of me" (John 6:57). This sacrament is also to be a remedy to free us from our daily defects and to keep us from mortal sin. It was Christ's will, moreover, that this sacrament be a pledge of our future glory and our everlasting happiness and, likewise, a symbol of that one body of which he is the head (cf. Luke 22:19 and 1 Cor 11:3). He willed that we, as members of this body should be united to it by firm bonds of faith, hope and love, so that we might all say the same thing, and that there might be no dissensions among us (cf. 1 Cor 1:10). As Catholics, we fully participate in the celebration of the Eucharist when we receive Holy Communion. We are encouraged to receive Communion devoutly and frequently. In order to be properly disposed to receive Communion, participants should not be conscious of grave sin and normally should have fasted for one hour. A person who is conscious of grave sin is not to receive the Body and Blood of the Lord without prior sacramental confession except for a grave reason where there is no opportunity for confession. In this case, the person is to be mindful of the obligation to make an act of perfect contrition, including the intention of confessing as soon as possible. A frequent reception of the Sacrament of Penance is encouraged for all.
8. Christ is "truly, really, and substantially contained" in Holy Communion. His presence is not momentary nor simply signified, but wholly and permanently real under each of the consecrated species of bread and wine.
9. The Council of Trent teaches that "the true body and blood of our Lord, together with his soul and divinity, exist under the species of bread and wine. His body exists under the species of bread and his blood under the species of wine, according to the import of his words."
10. The Church also teaches and believes that "immediately after the consecration the true body of our Lord and his true blood exist along with his soul and divinity under the form of bread and wine. The body is present under the form of bread and the blood under the form of wine, by virtue of the words [of Christ]. The same body, however, is under the form of wine and the blood under the form of bread, and the soul under either form, by virtue of the natural link and concomitance by which the parts of Christ the Lord, who has now risen from the dead and will die no more, are mutually united."
11. Since, however, by reason of the sign value, sharing in both Eucharistic species reflects more fully the sacred realities that the Liturgy signifies, the Church in her wisdom has made provisions in recent years so that more frequent Eucharistic participation from both the sacred host and the chalice of salvation might be made possible for the laity in the Latin Church.
The Mass (Part2): The Liturgy of the Eucharist
"Take, eat; this is my body…this is my blood” Matt 26:26-28
Opening Prayer:
Father in heaven, help us to have more faith in the real presence of our Lord Jesus Christ, in the Blessed Sacrament. Send us your Holy Spirit to enable us to be more like Your dearly beloved Son. Amen
Theme:
Understanding the meaning of the Last Supper in relation to the Mass. To encourage reverence for the Eucharist and to understand it as both sacrifice and communion. To examine Biblical support for the Catholic teaching of Transubstantiation.
Bible Readings:
Matt 26:26-28 Now as they were eating, Jesus took bread, and blessed, and broke it, and gave it to the disciples and said, "Take, eat; this is my body." And he took a cup, and when he had given thanks he gave it to them, saying, "Drink of it, all of you; for this is my blood of the covenant, which is poured out for many for the forgiveness of sins.
1Cor 11:23-29 For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it, and said, "This is my body which is for you. Do this in remembrance of me." In the same way also the cup, after supper, saying, "This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me." For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes. Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and blood of the Lord. Let a man examine himself, and so eat of the bread and drink of the cup. For any one who eats and drinks without discerning the body eats and drinks judgment upon himself.
John 6:47-56 Truly, truly, I say to you, he who believes has eternal life. I am the bread of life. Your fathers ate the manna in the wilderness, and they died. This is the bread which comes down from heaven, that a man may eat of it and not die. I am the living bread which came down from heaven; if any one eats of this bread, he will live for ever; and the bread which I shall give for the life of the world is my flesh." The Jews then disputed among themselves, saying, "How can this man give us his flesh to eat?" So Jesus said to them, "Truly, truly, I say to you, unless you eat the flesh of the Son of man and drink his blood, you have no life in you; he who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. For my flesh is food indeed, and my blood is drink indeed. He who eats my flesh and drinks my blood abides in me, and I in him.
Explanation of the Bible readings: Jesus made it clear that the sacrifice of the Eucharist was to be celebrated throughout the ages. He instituted the Priesthood at the Last Supper primarily for this purpose. As related in John chapter 6, many people were scandalized by the following saying, “my flesh is real food”. If this was not what Jesus actually meant, he would have clarified the statement rather than lose many disciples. Notice in John chapter 3 how Jesus clarifies a misunderstanding with Nicodemus (John 3:1-11). When the Lord was confronted by a lack of faith in his words regarding the Eucharist, he did not back away from what he originally said. Reverence must be shown for the Blessed Sacrament because it is actually the Lord. Good Friday becomes present at the sacrifice of every Mass! Jesus Christ becomes present on the altar. The sacrifice of the Mass re-presents the same sacrifice as Calvary, but in an unbloody manner.
Matt 26:26-28 Jesus said, ”This is my body and my blood”
1Cor 11:23-29 Do this in remembrance of me
John 6:47-56 My Flesh is real food and my Blood is real drink
Teaching :
Jesus is truly and substantially present in the Blessed Sacrament. It is really He! The Real Presence is the real Jesus. Jesus became flesh in the womb of the Virgin Mary and that same flesh is mysteriously present in the Eucharist. Had she not given Him His flesh and blood 2,000 years ago, there could not be a Eucharist today. It is God become man in the fullness of His divine nature, in the fullness of His human nature, and in the fullness of His body and soul. Our Catholic Faith demands that we believe this and accept it as an article of faith. If we believe this, we are truly Catholic. If we do not accept this, we reject the words of the Lord Himself.
Catechism of the Catholic Church:
1365 Because it is the memorial of Christ's Passover, the Eucharist is also a sacrifice. The sacrificial character of the Eucharist is manifested in the very words of institution: "This is my body which is given for you" and "This cup which is poured out for you is the New Covenant in my blood." In the Eucharist, Christ gives us the very body which he gave up for us on the cross, the very blood which he "poured out for many for the forgiveness of sins."
1366 The Eucharist is thus a sacrifice because it re-presents (makes present) the sacrifice of the cross, because it is its memorial and because it applies its fruit:
[Christ], our Lord and God, was once and for all to offer himself to God the Father by his death on the altar of the cross, to accomplish there an everlasting redemption. But because his priesthood was not to end with his death, at the Last Supper "on the night when he was betrayed," [he wanted] to leave to his beloved spouse the Church a visible sacrifice (as the nature of man demands) by which the bloody sacrifice which he was to accomplish once for all on the cross would be re-presented, its memory perpetuated until the end of the world, and its salutary power be applied to the forgiveness of the sins we daily commit.
1382 The Mass is at the same time, and inseparably, the sacrificial memorial in which the sacrifice of the cross is perpetuated and the sacred banquet of communion with the Lord's body and blood. But the celebration of the Eucharistic sacrifice is wholly directed toward the intimate union of the faithful with Christ through communion. To receive communion is to receive Christ himself who has offered himself for us.
1383 The altar, around which the Church is gathered in the celebration of the Eucharist, represents the two aspects of the same mystery: the altar of the sacrifice and the table of the Lord. This is all the more so since the Christian altar is the symbol of Christ himself, present in the midst of the assembly of his faithful, both as the victim offered for our reconciliation and as food from heaven who is giving himself to us. "For what is the altar of Christ if not the image of the Body of Christ?" asks St. Ambrose. He says elsewhere, "The altar represents the body [of Christ] and the Body of Christ is on the altar." The liturgy expresses this unity of sacrifice and communion in many prayers….
1409 The Eucharist is the memorial of Christ's Passover, that is, of the work of salvation accomplished by the life, death, and resurrection of Christ, a work made present by the liturgical action.
1410 It is Christ himself, the eternal high priest of the New Covenant who, acting through the ministry of the priests, offers the Eucharistic sacrifice. And it is the same Christ, really present under the species of bread and wine, who is the offering of the Eucharistic sacrifice.
1411 Only validly ordained priests can preside at the Eucharist and consecrate the bread and the wine so that they become the Body and Blood of the Lord.
1412 The essential signs of the Eucharistic sacrament are wheat bread and grape wine, on which the blessing of the Holy Spirit is invoked and the priest pronounces the words of consecration spoken by Jesus during the Last Supper: "This is my body which will be given up for you. . . . This is the cup of my blood. . . ."
1413 By the consecration the transubstantiation of the bread and wine into the Body and Blood of Christ is brought about. Under the consecrated species of bread and wine Christ himself, living and glorious, is present in a true, real, and substantial manner: his Body and his Blood, with his soul and his divinity (cf. Council of Trent: DS 1640; 1651).
Faith words:
Eucharist: The name given to the Blessed Sacrament of the Altar in its twofold aspect of sacrament and Sacrifice of Mass, and in which Jesus Christ is truly present under the bread and wine.
Sacrifice of the Mass: As in the Old Testament the expiatory power of the sacrifice lay in the blood of the victim, so also the expiation for the forgiveness of sins is ascribed to the "Blood of the New Testament" There is thus nothing more precious than the Blood of Christ: ".
Transubstantiation: Defined as "the transition of one thing into another in some aspect of being". The bread and wine become the Body and Blood of Christ in substance after the consecration. After the consecration, there is no longer any bread left on the altar.
Reflection Questions:
Is it difficult to believe that the bread and wine really become Jesus Christ?
How do you think Holy Communion will help you live your everyday life?
Why do you think Jesus decided to stay with us in the physical presence of the Eucharist?
The Mass (Part 2): The Liturgy of the Eucharist
"Take, eat; this is my body…this is my blood” Matt 26:26-28
Discussion Guide:
Fr. Raniero Cantalamessa OFM, the preacher to the household of Pope John Paul II, wrote on the relationship between the , "The Eucharist is a sacrifice and a banquet! It is only when it retains these two aspects of sacrifice and of banquet that the Eucharist fully expresses the nature of the Christian life, which not only involves sacrifice, mortification and renunciation, but also joy and happiness.
Lumen Gentium (Vatican II):
The ministerial priest, by the sacred power that he has, forms and rules the priestly people; in the person of Christ he effects the Eucharistic sacrifice and offers it to God in the name of all the people.
Council of Trent:
1) The Mass is a true and proper sacrifice which is offered to God.
2) The Sacrifice of the Mass is not merely an offering of praise and thanksgiving, or simply a memorial of the sacrifice on the Cross. It is a propitiatory sacrifice which is offered for the living and dead, for the remission of sins and punishment due to sin, as satisfaction for sin and for other necessities.
3) The Sacrifice of the Mass does not detract from the sacrifice which Christ offered on the Cross.
The Real Presence:
The mode of Christ's presence under the Eucharistic species is unique. It raises the Eucharist above all the sacraments as "the perfection of the spiritual life and the end to which all sacraments tend." In the most blessed sacrament of the Eucharist "the body and blood, together with the soul and divinity, of our Lord Jesus Christ and, therefore, the whole Christ is truly, really, and substantially contained." "This presence is called 'real' - by which is not intended to exclude the other types of presence as if they could not be 'real' too, but because it is presence in the fullest sense: that is to say, it is a substantial presence by which Christ, God and man, makes himself wholly and entirely present." CCC 1374
Because the bread and wine are truly changed into the Body and Blood of Christ, any pieces that are not distributed at the Mass must be either consumed by the priest or stored in a special container called a tabernacle. (The wine must always be consumed.) Roman Catholics worship the Eucharistic species stored in the tabernacle. Especially notable is the practice of genuflection when entering into its presence. A special blessing, called Eucharistic Benediction may be given using the consecrated elements.
Congregation for Divine Worship and the Discipline of the Sacraments USCCB
Holy Communion
While the heart of the celebration of the Eucharist is the Eucharistic Prayer, the consummation of the Mass is found in Holy Communion, whereby the people purchased for the Father by his beloved Son eat and drink the Body and Blood of Christ. They are thereby joined together as members of Christ's mystical Body, sharing the one life of the Spirit. In the great sacrament of the altar, they are joined to Christ Jesus and to one another.
It was also Christ's will that this sacrament be received as the soul's spiritual food to sustain and build up those who live with his life, as he said, "He who eats me, he also shall live because of me" (John 6:57). This sacrament is also to be a remedy to free us from our daily defects and to keep us from mortal sin. It was Christ's will, moreover, that this sacrament be a pledge of our future glory and our everlasting happiness and, likewise, a symbol of that one body of which he is the head (cf. Luke 22:19 and 1 Cor 11:3). He willed that we, as members of this body should be united to it by firm bonds of faith, hope and love, so that we might all say the same thing, and that there might be no dissensions among us (cf. 1 Cor 1:10). As Catholics, we fully participate in the celebration of the Eucharist when we receive Holy Communion. We are encouraged to receive Communion devoutly and frequently. In order to be properly disposed to receive Communion, participants should not be conscious of grave sin and normally should have fasted for one hour. A person who is conscious of grave sin is not to receive the Body and Blood of the Lord without prior sacramental confession except for a grave reason where there is no opportunity for confession. In this case, the person is to be mindful of the obligation to make an act of perfect contrition, including the intention of confessing as soon as possible. A frequent reception of the Sacrament of Penance is encouraged for all.
8. Christ is "truly, really, and substantially contained" in Holy Communion. His presence is not momentary nor simply signified, but wholly and permanently real under each of the consecrated species of bread and wine.
9. The Council of Trent teaches that "the true body and blood of our Lord, together with his soul and divinity, exist under the species of bread and wine. His body exists under the species of bread and his blood under the species of wine, according to the import of his words."
10. The Church also teaches and believes that "immediately after the consecration the true body of our Lord and his true blood exist along with his soul and divinity under the form of bread and wine. The body is present under the form of bread and the blood under the form of wine, by virtue of the words [of Christ]. The same body, however, is under the form of wine and the blood under the form of bread, and the soul under either form, by virtue of the natural link and concomitance by which the parts of Christ the Lord, who has now risen from the dead and will die no more, are mutually united."
11. Since, however, by reason of the sign value, sharing in both Eucharistic species reflects more fully the sacred realities that the Liturgy signifies, the Church in her wisdom has made provisions in recent years so that more frequent Eucharistic participation from both the sacred host and the chalice of salvation might be made possible for the laity in the Latin Church.
The Mass (Part2): The Liturgy of the Eucharist
"Take, eat; this is my body…this is my blood” Matt 26:26-28
Opening Prayer:
Father in heaven, help us to have more faith in the real presence of our Lord Jesus Christ, in the Blessed Sacrament. Send us your Holy Spirit to enable us to be more like Your dearly beloved Son. Amen
Theme:
Understanding the meaning of the Last Supper in relation to the Mass. To encourage reverence for the Eucharist and to understand it as both sacrifice and communion. To examine Biblical support for the Catholic teaching of Transubstantiation.
Bible Readings:
Matt 26:26-28 Now as they were eating, Jesus took bread, and blessed, and broke it, and gave it to the disciples and said, "Take, eat; this is my body." And he took a cup, and when he had given thanks he gave it to them, saying, "Drink of it, all of you; for this is my blood of the covenant, which is poured out for many for the forgiveness of sins.
1Cor 11:23-29 For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it, and said, "This is my body which is for you. Do this in remembrance of me." In the same way also the cup, after supper, saying, "This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me." For as often as you eat this bread and drink the cup, you proclaim the Lord's death until he comes. Whoever, therefore, eats the bread or drinks the cup of the Lord in an unworthy manner will be guilty of profaning the body and blood of the Lord. Let a man examine himself, and so eat of the bread and drink of the cup. For any one who eats and drinks without discerning the body eats and drinks judgment upon himself.
John 6:47-56 Truly, truly, I say to you, he who believes has eternal life. I am the bread of life. Your fathers ate the manna in the wilderness, and they died. This is the bread which comes down from heaven, that a man may eat of it and not die. I am the living bread which came down from heaven; if any one eats of this bread, he will live for ever; and the bread which I shall give for the life of the world is my flesh." The Jews then disputed among themselves, saying, "How can this man give us his flesh to eat?" So Jesus said to them, "Truly, truly, I say to you, unless you eat the flesh of the Son of man and drink his blood, you have no life in you; he who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. For my flesh is food indeed, and my blood is drink indeed. He who eats my flesh and drinks my blood abides in me, and I in him.
Explanation of the Bible readings: Jesus made it clear that the sacrifice of the Eucharist was to be celebrated throughout the ages. He instituted the Priesthood at the Last Supper primarily for this purpose. As related in John chapter 6, many people were scandalized by the following saying, “my flesh is real food”. If this was not what Jesus actually meant, he would have clarified the statement rather than lose many disciples. Notice in John chapter 3 how Jesus clarifies a misunderstanding with Nicodemus (John 3:1-11). When the Lord was confronted by a lack of faith in his words regarding the Eucharist, he did not back away from what he originally said. Reverence must be shown for the Blessed Sacrament because it is actually the Lord. Good Friday becomes present at the sacrifice of every Mass! Jesus Christ becomes present on the altar. The sacrifice of the Mass re-presents the same sacrifice as Calvary, but in an unbloody manner.
Matt 26:26-28 Jesus said, ”This is my body and my blood”
1Cor 11:23-29 Do this in remembrance of me
John 6:47-56 My Flesh is real food and my Blood is real drink
Teaching :
Jesus is truly and substantially present in the Blessed Sacrament. It is really He! The Real Presence is the real Jesus. Jesus became flesh in the womb of the Virgin Mary and that same flesh is mysteriously present in the Eucharist. Had she not given Him His flesh and blood 2,000 years ago, there could not be a Eucharist today. It is God become man in the fullness of His divine nature, in the fullness of His human nature, and in the fullness of His body and soul. Our Catholic Faith demands that we believe this and accept it as an article of faith. If we believe this, we are truly Catholic. If we do not accept this, we reject the words of the Lord Himself.
Catechism of the Catholic Church:
1365 Because it is the memorial of Christ's Passover, the Eucharist is also a sacrifice. The sacrificial character of the Eucharist is manifested in the very words of institution: "This is my body which is given for you" and "This cup which is poured out for you is the New Covenant in my blood." In the Eucharist, Christ gives us the very body which he gave up for us on the cross, the very blood which he "poured out for many for the forgiveness of sins."
1366 The Eucharist is thus a sacrifice because it re-presents (makes present) the sacrifice of the cross, because it is its memorial and because it applies its fruit:
[Christ], our Lord and God, was once and for all to offer himself to God the Father by his death on the altar of the cross, to accomplish there an everlasting redemption. But because his priesthood was not to end with his death, at the Last Supper "on the night when he was betrayed," [he wanted] to leave to his beloved spouse the Church a visible sacrifice (as the nature of man demands) by which the bloody sacrifice which he was to accomplish once for all on the cross would be re-presented, its memory perpetuated until the end of the world, and its salutary power be applied to the forgiveness of the sins we daily commit.
1382 The Mass is at the same time, and inseparably, the sacrificial memorial in which the sacrifice of the cross is perpetuated and the sacred banquet of communion with the Lord's body and blood. But the celebration of the Eucharistic sacrifice is wholly directed toward the intimate union of the faithful with Christ through communion. To receive communion is to receive Christ himself who has offered himself for us.
1383 The altar, around which the Church is gathered in the celebration of the Eucharist, represents the two aspects of the same mystery: the altar of the sacrifice and the table of the Lord. This is all the more so since the Christian altar is the symbol of Christ himself, present in the midst of the assembly of his faithful, both as the victim offered for our reconciliation and as food from heaven who is giving himself to us. "For what is the altar of Christ if not the image of the Body of Christ?" asks St. Ambrose. He says elsewhere, "The altar represents the body [of Christ] and the Body of Christ is on the altar." The liturgy expresses this unity of sacrifice and communion in many prayers….
1409 The Eucharist is the memorial of Christ's Passover, that is, of the work of salvation accomplished by the life, death, and resurrection of Christ, a work made present by the liturgical action.
1410 It is Christ himself, the eternal high priest of the New Covenant who, acting through the ministry of the priests, offers the Eucharistic sacrifice. And it is the same Christ, really present under the species of bread and wine, who is the offering of the Eucharistic sacrifice.
1411 Only validly ordained priests can preside at the Eucharist and consecrate the bread and the wine so that they become the Body and Blood of the Lord.
1412 The essential signs of the Eucharistic sacrament are wheat bread and grape wine, on which the blessing of the Holy Spirit is invoked and the priest pronounces the words of consecration spoken by Jesus during the Last Supper: "This is my body which will be given up for you. . . . This is the cup of my blood. . . ."
1413 By the consecration the transubstantiation of the bread and wine into the Body and Blood of Christ is brought about. Under the consecrated species of bread and wine Christ himself, living and glorious, is present in a true, real, and substantial manner: his Body and his Blood, with his soul and his divinity (cf. Council of Trent: DS 1640; 1651).
Faith words:
Eucharist: The name given to the Blessed Sacrament of the Altar in its twofold aspect of sacrament and Sacrifice of Mass, and in which Jesus Christ is truly present under the bread and wine.
Sacrifice of the Mass: As in the Old Testament the expiatory power of the sacrifice lay in the blood of the victim, so also the expiation for the forgiveness of sins is ascribed to the "Blood of the New Testament" There is thus nothing more precious than the Blood of Christ: ".
Transubstantiation: Defined as "the transition of one thing into another in some aspect of being". The bread and wine become the Body and Blood of Christ in substance after the consecration. After the consecration, there is no longer any bread left on the altar.
Reflection Questions:
Is it difficult to believe that the bread and wine really become Jesus Christ?
How do you think Holy Communion will help you live your everyday life?
Why do you think Jesus decided to stay with us in the physical presence of the Eucharist?
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