In This Issue:
November, 2007
St. Michael the Archangel Catholic Church
100 Oak Dr. South
Lake Jackson, Texas
LIGHT FOR THE WORLD
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In This Issue: |
The Eucharist: Part Four, The Institutional Church Leads in a Broken World
As the Christian church grew in number, so grew the threat of division and disunity. Although the church was in the world but not of the world, different cultures brought different practices and outlooks, which did influence worship. Missionaries brought new ideas to new areas, but with the exchange of ideas came many different heresies that had to be dealt with, primarily through Ecumenical Councils. The language of the Mass changed from Greek to Latin in AD 384.
The barbarian invasions brought the end of the Roman Empire, and the Catholic Church took upon itself the task of converting and civilizing the barbarians. In 452, when Attila the Hun stood threatening destruction at the gates of Rome, Pope Leo I went out and persuaded him to spare the city.
A local bishop often played a key role in converting and civilizing the barbarians, for he was often a descendent of a noble royal family, a man of learning and piety and an able administrator, who taught the tribal chiefs and kings to organize themselves into societies and make laws by which they could rule themselves. The conversion of two of these, the Celtic and the Germanic people, especially the Franks, had great influence on the Church.
The rise of the new political power north of the Alps in the Frankish kingdoms, also brought a change in the shape of the Mass in the Western Church, and the conversion of Clovis (d. 511) the Frankish King to Christianity, began a Christian kingdom. Its very existence was threatened by a series of internal struggles until the rise of Charlemagne (d. 814) brought about the Carolingian empire and a much-needed stability for both church and state.
Celtic missionaries from Ireland introduced the penitential rite at the beginning of Mass. Various innovations in the liturgy led to the separation of the assembly from the main altar, and individual piety rather than communal participation in the Mass, was stressed. Texts for the Mass began using “I” instead of “we”, and the public recitation of the Eucharistic prayer (the Canon), became silent. The Host was no longer given in the hand, just on the tongue, and communion was received kneeling rather than standing. A penitential spirit prevailed and the assembly felt unworthy to receive Holy Communion, so much so that the fourth Lateran Council decreed that all Catholics should receive communion at least once a year during the time from Easter to Trinity Sunday.
Distancing the assembly from the principal celebration of the Eucharist brought on a loss of a sense of emotion belonging to the Mass. Language was another problem; in northern Europe, the knowledge of Latin either was never acquired by the local inhabitants, or it was devolving into a vernacular form used in daily living. The educated classes retained training in Latin, but most of the rest of the people did not. The faith of the people in the importance of the Mass remained steadfast, but their emotional connection was cut off and depleted by loss of contact with the celebration, and screens or other barriers hid the choir and altar from public view. To answer complaints about the remoteness, side altars were built where the priest faced the wall and prayed in Latin in “private” Masses, and individuals could request a Mass be offered for a special intention.
With a deeper sense of privacy that had arisen, a need to find personal satisfaction in a religious experience apart from the Mass appeared. Relics, processions, pilgrimages, and attachments to favorites Saints seemed to fill the need to invest themselves and find some intimacy with God. The idea emerged of showing the Blessed Sacrament outside of Mass, and in the 13th century, the Monstrance was created with its circular glass case for the Host for public viewing and adoration. Corpus Christi processions brought the Eucharist out of the church into the city, town and field of the countryside. Unfortunately, many times these practices diverted people’s spiritual energies away from the Mass itself and lessened active participation in the Eucharistic Liturgy.
Part five will appear in the Dec. issue
PARACLETE. (PARE-uh-kleet)
Taken from the Greek parakletos, “called to one’s side”. In some versions, it is translated only as “Advocate”, but it means much more. In the Bible, the word is used five times, all in the writings of St. John. At the Last Supper, Jesus tells his disciples that even though he is to leave the earth soon, he will not leave them “orphaned” because the Paraclete will come to instruct them in everything and remind them of all that he has told them (Jn. 14:26).
It was the Paraclete the disciples were awaiting at Pentecost. “When the Paraclete comes, the Spirit of truth who comes from the Father – and whom I myself will send from the Father – he will bear witness on my behalf. You must bear witness as well, for you have been with me from the beginning” (Jn. 15:26-27).
The warmth and closeness of the word, “right by one’s side”, was a comfort all by itself. [Page McKean Zyromski, Catechist magazine]
Paraclete designates the function of something rather than its nature, plays the active role of assistant, advocate, supporter or helper. This function is held also by Jesus Christ who in heaven is “our advocate with the Father”, interceding on behalf of sinners and by the Holy Spirit, who actualizes the presence of Jesus, since, here below, He is, for believers, the revealer and the defender of Jesus. (Jn 14:16f; 15:26f; 16:7-11, 13ff).
The coming of the Paraclete marks a new stage in the history of God’s presence among men. God the Creator is present to His work, God the Father is present to His Son and to all those whom the Spirit of His Son vivifies and who love Him as His sons. God’s presence, in order to be real, is not material, but manifests itself through sensible signs, and whose love wishes to communicate itself to man and make of him a luminous witness of His presence. (see Jn. 17:21) Dictionary of Biblical Theology.
QUIZ
(TRUE/FALSE)
Q. Communion may be distributed to Protestants during special occasions (like weddings and funerals).
(Click here for answers, or scroll down)
That the Basilica St. John Lateran in Rome is the official arch-basilica (cathedral) of the Bishop of Rome – the Pope – and not St. Peter’s, where he celebrates Mass more often? It is also called Church of the Most Holy Savior, the “mother church of the Christian world” and sometimes known as Constantine’s Basilica. It was first built in 324 and destroyed and rebuilt many times.
The Lateran Basilica
by Paul Turner (used with permission)
Whenever the ninth of November falls on a Sunday, many churchgoers are surprised to learn that the regular Mass has been replaced by one for the Feast of the Dedication of St. John Lateran. Christmas, Easter, even All Souls Day we understand. But John Lateran? The feast most nearly resembles Independence Day of the national calendar. It celebrates the freedom to worship and the dedication of a place to gather for it.
Early in the fourth century the persecution of Christians came to a close with the conversion of the emperor Constantine who granted the followers of Jesus the right to public worship. Constantine offered Pope Sylvester I some property owned by the Lateran family, which became the site of the first Christian basilica, dedicated on November 9, 324. In time, the church was placed under the patronage of St. John the Baptist and St. John the Evangelist. The popes lived in a palace adjoining the church, which underwent several renovations over the centuries. Several councils were held in the building, including the ones legislating celibacy for priests and communion once a year (called “Easter duty”) for the faithful. The Fourth Lateran Council in 1215 introduced the term transubstantiation into official church teaching.
Even though the popes moved to Avignon, France for a century and eventually to a residence in the Vatican palace, the Lateran basilica officially remains the cathedral church of Rome. When we speak of the pope as bishop of Rome, this is his cathedral, not St. Peter's. Since the pope is the shepherd of the universal church, the Lateran basilica of St. John is the cathedral church of the world.
Each year the dedication of this building is celebrated in every Catholic parish in the world on November 9. It proclaims the original freedom of Christians to worship, the dedication of our ancestors to worship, the perseverance of our faith, and the universal nature of our community. By commemorating the dedication of the basilica of St. John Lateran, we pass on that faith to new generations.
“Do not, therefore, regard the bread and wine as simply that, for they are, according to the Master’s declaration, the body and blood of Christ. Even though the senses suggest to you the other, let faith make you firm. Do not judge in this matter by taste, but be fully assured by faith, not doubting that you have been deemed worthy of the body and blood of Christ.”
On Reverence in Receiving Communion:
“Make your left hand a throne for the right, as for that which is to receive a king. And having hallowed your palm, receive the Body of Christ, saying over it, ‘Amen’. Then, after having carefully blessed your eyes by the touch of the holy Body, consume it – carefully lest you lose any portion. For whatever you lose is evidently a loss to you as it were from one of your own limbs. Tell me, if anyone gave you grains of gold, would not you hold them with all care, on your guard against losing any? Will you not keep watch more carefully, then, that not a crumb fall from you of what is more precious than gold and precious stones?
St. Cyril of Jerusalem in a mid-fourth century lecture.
Cyril taught Catechumens for several years and was made Bishop of Jerusalem about 349. He fought against Arianism for many years, died in 386, and was declared a Doctor of the Church in 1882 by Pope Leo XIII. March 18 is his feast day.
THE LITURGICAL YEAR
ADVENT
As we approach the end of the Church Year, our Sunday readings take on an Eschatological flavor. (Eschatology – [es ca TOL a gee] deals with end time things: death, judgment, heaven, hell). The readings conclude with the last Sunday of the year, the Feast of Christ the King, the 34th Sunday. However, the new season, Advent readings continue this theme somewhat, with the adult Jesus and a call to be alert for the Second Coming. In Advent, the story of Christ’s coming is told “backwards”, beginning with Christ’s last arrival at the end of the world, then going to John The Baptist’s call to be attentive now to the Savior’s arrival and only on the last Sunday do we encounter the first coming.
Advent begins the new year of the Christian Church and the Church season that leads to Christmas Day and thus, the Christmas season. Advent begins on the Sunday closest to the Feast of St. Andrew (Nov. 30) and falls between Nov. 27 and Dec. 3, so can last anywhere from 21 to 28 days and includes four Sundays before Dec. 25.
The word means “coming” or arrival. At least from the 4th century, the Church has celebrated during Advent, the Lord’s threefold coming, past, present and future:
1. The birth of Jesus of Nazareth – the long-awaited Messiah.
2. The risen Christ’s surprising appearance in the midst of his sad and
frightened first disciples and the Emmanuel – God with us – in the
lives of believers of all generations; a daily coming.
3. The future triumphant Lord’s coming in the fullness of time to reign
forever over a world cleansed of sin and sorrow.
Our readings for the season reflect Isaiah's messianic prophecies, John the Baptist shows us that Advent is a time for conversion and we have Mary as our model of patient waiting and God's indwelling. We have examples of longing, repentance and intimacy with God and hear of anticipation and hope in troubled times. Advent points out Jesus’ birth again and again, ever more deeply in our own hearts. We open ourselves to more intense yearning for the Lord’s presence to be newly perceptible within us. We try to become aware of those areas in our lives where the Lord is not yet vivid. If we are aware of the absence of the Lord, our desire for Him will increase and we observe urgent longings for the fullness of the Kingdom.
On the last 7 days of Advent, Dec. 17-23, we pray the “O Antiphons”, an ancient liturgical Advent prayer from scripture. An antiphon is a short verse, usually sung or chanted before or after a psalm or canticle. They are so titled because each one begins with “O”, shortened from “Oh”, and each uses a title from the Old Testament that is applied to Jesus. These antiphons are sung in monastic choirs and form the basis for the popular hymn, “O Come, O Come, Emmanuel”, which we sing during Advent. The last lines of the last book of the New Testament, Revelation (22:17, 20-21) say: “The Spirit and bride say ‘Come.’ Let the hearer say ‘Come’…Amen! Come, Lord Jesus! The grace of the Lord Jesus be with all.”
The Liturgical color for Advent is purple, but not as a sign of penance as in Lent; it is a time to prepare for Christmas. There are many prayerful ways that families “keep watch” during Advent:
An Advent Wreath, a symbol of ongoing life – said to be a meeting
with God – a burning bush.
A Jesse Tree, connecting Christmas with our ancestors in faith.
An Advent Calendar, a way to mark time with prayer and
with suggestions for good works.
There are many ethnic customs that have “crossed cultures” that may interest you to help you focus on the real meaning of Christmas.
"The Advent mystery in our lives is the beginning of the end of all, in us, that is not yet Christ." Thomas Merton
Main Feast Days of Saints
November 2007
November 1, All Saints Day (Holy Day of Obligation)
November 2, All Souls Day
November 9, Dedication of the St. John Lateran Basilica in Rome
November 10, Pope Leo the Great
November 12, St. Josaphat, the first Eastern saint to be formally canonized
November 13, St. Frances Xavier Cabrini*
November 17, St. Elizabeth of Hungary
November 21, Presentation of the Virgin Mary
November 22, St. Cecilia
(November 22, Thanksgiving Day)
November 24, St. Andrew Dung-Lac and Companions
November 30, St. Andrew, Apostle
*Maria Francesca Cabrini was born in 1850, the youngest of thirteen children, at Sant’ Angelo Lodigiano, south of Milan, Italy. She grew up on a farm but became a teacher in 1870 and three years later took religious vows.
At the bishop of Lodi’s suggestion, on Nov.14, 1880, she founded the congregation of the Missionary Sisters of the Sacred Heart, dedicated to the education of girls.
Mother Cabrini’s missionary spirit took her to New York in 1889 to work with Italian immigrants. She spent the rest of her life spreading Christ’s kingdom, but often faced great obstacles.
Hospitals, orphanages, convents and schools sprang up at her inspiration in Europe, South and Central America and all throughout the United States.
Mother Cabrini became an American citizen in 1909 and is regarded and recognized as the first American (naturalized citizen) saint.
Mother Cabrini died in 1917, was beatified by Pope Pius XI in 1938, canonized in 1946 by Pope Pius XII and named patroness of immigrants by him in 1950.
ANSWER:
A.
False - Communion given to non-Catholics under normal circumstances is prohibited.
(Code of Canon Law 844)
Q: Christ is our Lord and Savior. Receiving the Body and Blood of Jesus
Christ brings us to eternal life with our Father in Heaven.
It is my understanding that Catholics are the only people who receive the true Body and Blood of Jesus Christ. And, some of the other churches receive bread and wine which symbolizes Jesus Christ.Is this true, and if so, why can’t (or don’t) they perform the ceremony as a Catholic priest does – where, by the Power of the Holy Spirit, the bread and wine is transformed (I know there is a word for this) into the Body and Blood of Jesus Christ? Why are Catholics the only religion who consecrates the bread and wine?
A:
Christian churches are structured on one of two models: Episcopal (office of Bishop) and Congregational, where the congregation selects their leaders, and generally don’t recognize any authority but local, recognize Scripture as their only authority, stress preaching and individual interpretation of the Bible, which results in a variety of opinions and teachings. They recognize 2 sacraments: Baptism and (the Lord’s Supper) – communion, but most don’t call them sacraments and believe different things about the meaning of communion.
The Roman Catholic Church is structured on the ministry of Bishop; the head of a geographical area (Diocese), made up of parishes, each with a pastor. All Bishops of the world are gathered under the authority of the Bishop of Rome – the Pope, and all have been ordained (through the sacrament of Holy Orders) for their ministry.
Some Protestant churches also have bishops. The Episcopal Church (American branch of the Anglican Church, but autonomous), also ordains their Bishops with a laying on of hands, but do not recognize the authority of the Pope. They recognize 2 sacraments, but also many sacramental “acts”. The doctrine is similar to the Catholic Church, and they believe in Scripture and Tradition. Other Protestant churches that have bishops, appoint/elect their bishops for a 6-year term.
The Catholic Church is sacramental, has more ritual, Apostolic succession, and believes that through the power of the Holy Spirit, Christ is really present in the consecrated Hosts.
An excerpt from an article written by Bishop Joseph Fiorenza follows and has a clear teaching on the Eucharist.
The second Vatican Council teaches that the Eucharist is the source and summit of the whole Christian life. It is critical that Catholics have a correct understanding of what the Church teaches about the Eucharist.
From apostolic times (First Corinthians 2:25-27), the Church has taught that Jesus gave us the Eucharist at the Last Supper. In the course of the meal he changed the bread and wine into his body and blood, as a pledge of his love and desire to remain always with us, but mainly by his actions he instituted the Eucharist as the memorial of his death and resurrection, commanded the apostles to celebrate it until his return in glory.
At the heart of the Mass, the priest, in fidelity to Christ's command to the apostles, repeats the words of Jesus and the bread and wine that is offered become his body and blood. By the very power of the words of consecration and the blessing of the Holy Spirit, what was formerly bread and wine undergo a unique transformation into the body and blood of Christ. Christ becomes truly present under the appearances of bread and wine. It is a real presence in which "the whole Christ is truly, really, and substantially contained."
The church has said, this magnificent change is fittingly, or most aptly called "transubstantiation," which simply means that after the words of consecration the bread and wine are no longer what they appear to be, but have become the body and blood of Jesus. The bread and wine do not symbolize the presence of Jesus or his spirit. To the human eye there is the appearance of bread and wine but to the eye of faith, it is really and truly Christ present in a sacramental manner.
Originally printed in the Texas Catholic Herald – used with permission
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WHAT YOU SHOULD KNOW ABOUT THE MASS
By Charlene Attemose, MSC
B X 2230. 2 A 45 64 pages paperback
This booklet explains the basics and more, outlining the who, what, where, when, how and why of the Mass. Sister Charlene explains the role played by those present and the symbolic gestures used throughout the mass. She outlines the liturgical seasons and details each section of the mass, helping you to celebrate the liturgy with greater spirit, enthusiasm and significance for daily living.
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