OUR-MINUTE TEACHING
Sunday, January 28, 2007
Why do changes in the Mass occur?
Over the next four weekends St. Mary’s will hold four-minute teaching sessions on various faith formation topics related to changes in our liturgy and other faith topics. Topics that enquiring Catholic minds want to know, but more importantly topics that will help us grow in knowledge about our faith.
This process is called "Faith Formation" because learning about our faith FORMS our faith. It's more than just religious education or "catechism". While Faith Formation includes sacramental preparation for new Catholics, it's also about providing knowledge and food for all of us active Catholics to grow deeper in our faith and our relationship with Jesus Christ.
A couple of weeks ago John Kopson reflecting for us on his vocational call to study at the seminary said of his experience there, that “If I learn nothing else from this process, I’ve learned that I love my faith and I love being Catholic.” You don’t have to be studying to be a priest in order to study your faith. We should want to do this to be enriched by our participation in the Mass and to become closer to the Father, Son and Holy Spirit.
Let me give you some perspective to this. As far back as the 3rd, 4th, and 5th centuries, and even before that, you will find the first reference to the "Catholic" Church. No other church denomination can make the claim that the Catholic Church makes: that it maintains an uninterrupted chain of succession of the One True Church established by Jesus Christ. The historical pedigree of the Catholic Church stands for itself.
Today’s teaching topic which was prompted by members of our Worship Commission is “Why do changes in the Mass occur?” Let's take a look at this by understanding some things about our faith and faith-practice.
Some Protestant denominations hold to a view called “Sola Scriptura”; that everything a Christian needs to know and obey is found only and exclusively in the Bible. "Sola Scriptura" was a foundational doctrinal principle of the Protestant Reformation held by the reformer Martin Luther and is a definitive principle of most Protestants today.
Shocking to non-Catholics is that the Bible itself does not claim to be the sole rule of faith for Christians. In other words, the Bible does not say we only need the Bible. Rather it talks about the importance of Scripture, but repeatedly points us to the Church to help us understand it. In other words, we need the Church to help us understand the bible. It was the Church that gave us the Bible!
The Catholic Church has always held that we need Scripture. But just as important, we need to hold to our traditions; those things taught to us directly or indirectly by Jesus Christ and his apostles and experienced and shaped by the Catholic community. We also need a third guide, called the Magisterium, which refers to the teaching office of the Church. These are the bishops who are in communion with the Pope as the official teachers of Church dogma, doctrine and practice, and who study the Scriptures and our traditions, while praying to the Holy Spirit for guidance and directions. As a faithful Catholic Church, we need all three: The Bible, Tradition and the Magisterium.
Forty years ago, in setting forth its instructions for the reform of the liturgy, the Second Vatican Council used the same words as did Pope St. Pius V when issuing the reforms from the Council of Trent in 1570. It ordered, among other things, that some rites be restored “to the original norm of the holy Fathers.” Further, the liturgical reforms of the Second Vatican Council were able to bring forward proposals and measures of a pastoral nature that could not have even been foreseen four centuries earlier at the Council of Trent. The Church oftentimes struggles to hold true to scripture and these rich traditions while trying to adapt to the present day with what might appear to be a practical implementation of a modification to a liturgical norm.
For example, we’ve been talking here at St. Mary’s about changes to the procedures for purification of the Communion vessels at the end of the Communion Rite. In the United Status, particularly where we’re experiencing a shortage of priests and where we have large parishes like St. Mary’s, the U.S. Bishops believe the practical solution is for the same lay ministers who distribute the consecrated hosts and consecrated wine, Now the Body and Blood, Soul and Divinity of Jesus Christ, should also purify the vessels which contained them. But it's not clear to the bishops who make up the Magesterium, that such a change is consistent with sound theology and traditions. So the discernment of that issue continues. More on changes to the Communion Rite next week.
Another significant issue on the horizon has to do with changes in the text of the liturgy, including our responses here at Mass, to a new English translation of the Mass texts more closely aligned to the post-Vatican II Latin text used in Rome and throughout the world today. Discernment on that issue continues as well.
Changes in the liturgy are not to be feared, nor should we be frustrated by them. Changes are opportunities for us to learn more about our liturgy and faith, and the theology and traditions from which they originate.
Next week we’ll talk about our Communion Rite. We’ll revisit what it is, some of its theology and traditions, and we’ll talk about recent changes we’ve made and possible future changes. And now as a sign of our Christian hospitality, please stand and extend a warm greeting to those around you.
FOUR-MINUTE TEACHING
Sunday, February 4, 2007
The Communion Rite
In this, the second of our four-week series of Faith Formation topics, we’ll talk about our Communion Rite
The Communion Rite is made up of five elements:
• The Lord’s Prayer
• The Sign of Peace
• The Breaking of the Bread (or what is called the Fraction Rite)
• The Reception of Communion
• A Period of Silence followed by the Prayer after Communion
There is more theology and tradition contained within the Communion Rite than we can talk about in just four minutes. So allow me to highlight some of the most frequently-asked questions regarding this Rite.
Let’s begin with the Lord’s Prayer. During the 1960’s and 1970’s some parishes encouraged the congregation to join hands with each other as a sign of being one body in prayer. However, the liturgical norm encourages the use of the “orans” position during the Lord’s Prayer – hands apart and palms upward. (DEMONSTRATE) Either way is still acceptable, but remember to respect the choice made by the people around you. The "orans" position is preferred.
The Sign of Peace is the Lord’s peace we are extending to one another. Thus, it is more than a sign of friendship, and should be comfortably exchanged with someone with whom there may even be “unfriendly” feelings. We should greet those near us with the words “Peace be with you” and our response should be “and also with you.”
The General Instruction of the Roman Missal does not specify how to share the Sign of Peace. In our culture and tradition, most people shake hands. For others, a simple nod would suffice. Others embrace. Do what is comfortable for you, and be sure to respect the way others around you choose to offer their Sign of Peace. Avoid physical contact if you have a contagious disease such as a cold.
The Church sets out specific guidelines regarding how we should prepare ourselves to receive the Lord’s Body and Blood in Holy Communion. To receive Communion worthily, you must be in a state of grace, have made a good Confession, believe in Transubstantiation or the Real Presence of Jesus in the Eucharist, observe the Eucharistic fast and finally, not be under an ecclesiastical censure such as excommunication. "Eucharistic fast" means that you cannot eat food, chew gum, or drink anything ONE HOUR prior to receiving Communion. Medicine and water are excluded from this fast and may be taken as needed.
Standing is the normative posture for receiving Communion. Before we receive the Host, or drink from the Cup, we make a slight bow of the head as a gesture of reverence. (DEMONSTRATE) We don’t need to make a dramatic half body bow, and we don’t need to genuflect before receiving Communion.
As we approach the Eucharistic Minister, we bow. Then we present our hands, (demonstrate proper hand position) or our tongue to receive Communion. The minister says "The Body of Christ” or "The Blood of Christ" and we respond by saying “Amen.” It is important to receive the Host, step aside and consume it in the presence of the minister, not while we’re walking away. When we go to receive the Precious Blood, we approach the Cup. The minister says, "The Blood of Christ" and we respond with "Amen." As we bring the Cup to our lips, please remember to take only a little "sip" of the Precious Blood. Do not "gulp" it down!
Children who have not as yet made their First Communion may come forward to receive a blessing from the minister. They should cross their arms over their chest (demonstrate) so the minister knows that they are not receiving Communion.
If you plan to take Holy Communion to someone who is sick or homebound, the normative procedure is to have what is called a "pyx" to take the Eucharist with you. A pyx is a small gold container designed for this purpose (show pyx). It is never appropriate to carry the Eucharist in a tissue or other common carrier.
You can obtain a pyx from the Sacristy "on loan" by signing one out and then returning it when it is no longer needed. See one of the priests or deacons. You should bring the pyx with you when you come up to receive Communion. Open it and present it to the Eucharistic Minister and indicate how many hosts are needed. Then receive Communion yourself. You should take the host to the sick or homebound person immediately after Mass. It is not proper to carry the Host with you while running errands or while going out for a meal after Mass.
When the distribution of Communion is finished, the ministers of the bowl take the remaining consecrated hosts to the Eucharistic Chapel to be placed in the tabernacle. The ministers of the cup approach the credence table near the altar and consume any remaining Precious Blood. Then all of the sacred vessels – the priest's chalice, the Communion bowls and cups -- are placed on the Credence table and the cups are covered with an open cloth called a purificator.
The change that recently occurred here at St. Mary’s is that the lay Extraordinary Ministers of Holy Communion used to take those vessels into the Sacristy for purification and washing during the closing rites of the Mass. In closer examination of the General Instructions of the Mass, we realized that we should have placed the sacred vessels on the Credence table at the end of Communion and then purified and washed them afterwards.
This has proven to be a positive change for two reasons. First, because there is less distraction to the assembly's prayer of the ministers moving around the Church. Secondly, it allows the ministers to remain within the Church and participate in the entire Mass, including the Closing Rites, which they always had to miss.
Now some of you have asked: "What is the difference between purification and washing? "Purification" is a process of adding plain water to each sacred vessel, then swirling it around to remove any remaining particles of Consecrated Hosts and Precious Blood, and then consuming it. Afterwards, each sacred vessel is washed with soap and water and made ready for its next use.
You may have read of possible future changes currently under discernment among the Bishops of the Magesterium. The instructions call for the purification of the sacred vessels to be done only by either the priest, deacon, or instituted acolyte. However, under what is called an "Indult" (or specially approved exception) granted to the U.S. Bishops Conference in the year 2002, lay ministers were allowed to purify the sacred vessels to assist priests, particularly in large parishes like St. Mary’s. Under discernment by the Bishops of the Magesterium is whether that Indult should continue. At present, the U.S. Bishops are making their case for extending this practical consideration.
Next week we’ll talk about Adoration before the Blessed Sacrament. What "adoration" is, how it helps us develop a personal relationship with Jesus, and why it’s important to us. And now as a sign of our Christian hospitality, please stand and extend a warm greeting to those around you.
Sunday, February 11, 2007
Eucharistic Adoration
In this, the third of our four-week series of Faith Formation topics, we’ll talk about the Eucharist, and Eucharistic Adoration.
As Catholics we believe that during the Mass which we attend here each week, the priest (during what is called the Eucharistic Prayer or Consecration) speaks these words as he holds the communion host, “…He took bread and gave you thanks, He broke the bread, gave it to his disciples, and said: Take this all of you, and eat it: this is my body which will be given up for you”. While the Church emphasizes for Catholics the importance of the entire Eucharistic Prayer within the Mass, we have traditionally recognized that when the priest says “this is my body”, it is at that instant when, through the miracle of Transubstantiation, the bread and wine which we offer as the bloodless sacrifice to our Lord truly becomes the Body, Blood, Soul and Divinity of Jesus. It is His true Presence in the form of bread and wine. It is Christ.
That is why we bow when we cross in front of this altar; acknowledging the miracle that takes place here on this altar at every Mass.
The doctrine of the Real Presence is, first of all, proven from Sacred Scripture. At the Last Supper, Christ simply declared that He was giving the disciples His Body and Blood. Nothing in the context of His words indicates He was speaking figuratively, whereas everything shows He meant it to be taken literally (cf. Matthew 26:26-28; Mark 14:22-25; Luke 22:19-20).
In the Gospel of John, when Christ foretold He would give His Body to eat and His Blood to drink, many of His disciples left Him because they would not believe this. Yet, instead of taking back what He said or qualifying His statement, He repeated the promise and even asked the Apostles if they also wanted to leave Him (cf. John 6:47-67).
Christ's words from the Gospel of John (6:53), "if you do not eat the flesh of the Son of Man and drink His blood, you will not have life in you", means that Holy Communion is necessary to sustain a life of grace.
Sacred Tradition from the earliest times teaches the Real Presence. St. Ignatius of Antioch wrote in A.D. 107, "The Eucharist is the flesh of our Savior Jesus Christ" (Smyrneans, 6:2). And St. Justin wrote in A.D. 145, "As Jesus Christ our Savior was made incarnate by the word of God and had both flesh and blood for our salvation, so too, as we have been taught, the food which has been made into the Eucharist by the Eucharistic prayer set down by Him ...is both the flesh and the blood of that incarnate Jesus" (I Apology, 66).
We worship Jesus in the Tabernacle because He is present there under the appearance of bread and wine as truly as He is in heaven. We should give Him the adoration given to God alone because of His infinite perfection and His supreme domination over all things created. It is because of His presence there that we genuflect ("bend the knee") as we pass before the Tabernacle.
One form of worship is Eucharistic Adoration which occurs when a priest or deacon takes a consecrated host, and places it in a monstrance. This sacred vessel sitting to my left is a monstrance. The word monstrance comes from the Latin word “monstrare” meaning to show, to expose to view. It’s usually made of silver or gold, often in the shape of a cross and considered a “small temple”. In the center is a clear, circular space in which a large consecrated host is placed. Its used for exposition, adoration, and benediction of the Blessed Sacrament. During times of adoration the monstrance is placed on the altar of the church or chapel.
Adoration means taking time to pray before the very presence of Our Lord, exposed in the monstrance. It means you can have some time alone with Jesus to recite your favorite prayers, read the bible, contemplate acts of faith, hope, charity, thanksgiving, reparation, pray a rosary or do whatever type of prayerful devotion that suits you before Our Lord. You can just sit and say nothing, simply keeping Him company, just as you would a dear friend. If we want Jesus to be with us, we need to be with Him.
If you were at this Mass last week you might recall Fr. Mark Hamilton speaking of our need for Jesus to be in our lives. He said, “We need Jesus for the world to make sense. But to know Him more deeply, we have to desire it. We have to want it!”
Adoration of the Eucharist is well worth the time we take from our busy schedules. In the summer, if we sit in the sun long enough, we often get a tan without realizing it. If we sit in the presence of Jesus, we’ll also be changed without realizing it. Consider joining us for Eucharistic Adoration on the First Friday of each month after the 9 AM Mass and on the first and third Saturdays of each month following the 4:30 PM Mass.
Next week we’ll talk about the history and role of the RCIA, and what part our community plays. And now as a sign of our Christian hospitality, please extend a warm greeting to those around you.
FOUR-MINUTE TEACHING
Sunday, February 18, 2007
RCIA
In this the fourth and final week of our series of faith formation topics, today, we will talk about the history and role of the RCIA, and what part our “community” plays.
First of all the RCIA stands for …… Rite of Christian Initiation of Adults.
This is the process whereby adults from other faiths, adults with no previous faith experience, and un-catechized baptized Catholics enter into full communion with the Catholic Church. The RCIA is NOT a program, it is a PROCESS. This process is almost as old as the Church herself.
A Brief History: The early Church was without question a "missionary" Church, which not only welcomed, but actively sought new members. Stories in the New Testament suggest that, the very first wave of conversion to Christianity was handled in a relatively simple matter. Basically, the converts would be baptized, repent of their sins, and commit themselves to living their new life as Christians. It quickly became apparent however, that many of these new converts understood very little about the faith and oftentimes they even mixed former pagan practices and beliefs with their new religion. Many of these concerns were even addressed by St. Paul in scripture.
Another problem that the early Church faced was that of deadly persecution, which in turn created a climate of caution. Often they had to meet in secret, and had to be on guard against "spies" who would disguise themselves as new converts. But even worse, the thought of an unbelieving pagan consuming the body and blood of our Lord in the Eucharist was appalling to this first generation of Christianity.
To ensure that new converts truly understood their faith, that spies might actually be converted, and to reduce the likelihood of a non-believer infiltrating the Eucharistic assembly the first century Church developed a much more careful and deliberate process for conversion. The basic approach taken here was to allow “catechumens” (the term used to designate those preparing to become Christians) to join in the first part of the liturgy - the Liturgy of the Word - but then to dismiss them at the beginning of the Liturgy of the Eucharist. The dismissed catechumens would be taken to a nearby room where they would reflect on the word and be taught the essentials of the Christian faith. After an extended period of preparation - usually three years - the catechumens would be fully initiated into their new faith by celebrating the sacraments of baptism, confirmation and the Eucharist at the Easter Vigil.
This process of initiation fell out of use in later centuries, in no small part because of the Reformation and the competition this presented for members. However, this initiation process was restored by Vatican II (with some adaptations).
For whom is today’s RCIA process intended?
1. The RCIA is intended for adults and children of catechetical age who have not been baptized (again, catechumens).
2. This Rite as previously mentioned has also been adapted to accommodate un-catechized, “Baptized” Christians of other faiths preparing for full communion with the Catholic Church.
3. Finally, this Rite is also the appropriate process for baptized, uncatechized Catholics who are seeking to complete their initiation by the celebration of both confirmation and first Eucharist.
These Baptized adults seeking full communion with the Church are called “Candidates”
Being fully initiated into the Catholic Church is not the end of the process. It’s the beginning, just as it is for all Catholics. As we talked about in week one, studying our faith and faith formation is about providing knowledge and food for all of us to grow deeper in our faith and in our relationship with Jesus Christ. There are many programs available for them (and all of us) to continue the study of our faith. One of our newest and most exciting programs is “The Great Adventure Bible Study”. This fall we’ll begin a new program “Why Catholic” that will explore topics of the Church’s Catechism. AND there is Sacred Heart Major Seminary with its plethora of education for us laity. There is no shortage of opportunities for spiritual growth.
What is our roll in the RCIA process? What can we do?
There are indeed a lot of ministries within the RCIA. To begin with, both the candidate and the catechumen need a sponsor. Sponsors are nothing more than “friends”, people who are active members of the parish community willing to share in this journey of faith. Sponsors do not have to be professional councilors, theologians or scholars. There is also a need for hospitality workers, occasional child care volunteers and catechists willing to teach a session on one particular faith topic.
Perhaps you might volunteer to “break open the word” one Sunday of the year with our catechumens. Or maybe you would prefer to be a “behind the scenes” prayer partner. Whether you can invest 1 hour a week, 1 hour a month or only 1 hour a year, the RCIA has a mission for you. We ask you to prayerfully consider your calling …. and do what you can.
We hope that the topics presented to you these past four weeks have been useful. But more importantly that they give you pause to think about your faith in a way that tugs at your heart to search for a better understanding. I agree with John Kopson, I love my faith and I love being Catholic. And my prayer is that you too share that sentiment.
And now as a sign of our Christian hospitality, please extend a warm greeting to those around you.