Welcome! This one-semester sophomore course explores the doctrinal, theological, liturgical, and historical dimensions of the seven sacraments in the Catholic faith community. This blog will serve as our class website and a helpful resource for the whole semester.
12/03/2012
11/29/2012
11/05/2012
Sharing Our Sins
Please read this article by Andrew Santella, entitled "Sharing Our Sins." It was published in Notre Dame Magazine, Spring 2009. As always, take notes over your reading.
10/27/2012
Eucharist Notes
I will continue to update the Blog this week; however, here are most of the notes from this unit:
10/18/2012
10/15/2012
Preparation for Passover
Sacred meals date back to the ancient world where various peoples, tribes, and cultures would sacrifice animals and share a meal together. These meals are significant because the foods and experiences make the past more real or more present to the participants. Likewise, these meals affirm and intensify the bond among the family, tribe, or religious group. For example, the most important meal in ancient Israel -- and even today -- is the Passover. This meal celebrates the passing over of YHWH who slew the firstborn of the Egyptians and the crossing over of the Hebrews from slavery to freedom through the Red Sea.
Rabbi Sharon Brous Passover Interview:
Preparing for Passover:
Rabbi Sharon Brous Passover Interview:
Watch Rabbi Sharon Brous Extended Interview on PBS. See more from Religion & Ethics NewsWeekly.
Preparing for Passover:
Watch Preparing for Passover on PBS. See more from Religion & Ethics NewsWeekly.
10/11/2012
The Magic of the Family Meal
"The statistics are clear: kids who dine with their folks are healthier, happier and better students, which is why a dying tradition is coming back" - Nancy Gibbs
The Magic of the Family Meal by Nancy Gibbs
Freedom from Want, Norman Rockwell
The Magic of the Family Meal by Nancy Gibbs
Freedom from Want, Norman Rockwell
10/08/2012
10/07/2012
Essential Rite of Confirmation
Confirmation is the sacrament that completes baptism; in it the gift of the Holy Spirit is bestowed upon us. In Confirmation the soul of a baptized Christian is imprinted with a permanent seal that can be received only once and marks this individual forever as Christian.
Any Catholic Christian who has received the sacrament of Baptism and is in a state of grace can be admitted to Confirmation. The sacrament of Confirmation is normally administered by the Bishop. When necessary, the bishop can also delegate a priest to do it. In danger of death, any priest can administer Confirmation. The essential rite of Confirmation is the anointing with sacred chrism, which is done by laying on of the hands of the minister who pronounces the sacramental words proper to the rite. In the west this anointing is done on the forehead of the baptized with the words, "Be sealed with the Gifts of the Holy Spirit." In the eastern churches of the Byzantine rite this anointing is also done on other parts of the body with the words, "The seal of the Gift of the Holy Spirit."
Any Catholic Christian who has received the sacrament of Baptism and is in a state of grace can be admitted to Confirmation. The sacrament of Confirmation is normally administered by the Bishop. When necessary, the bishop can also delegate a priest to do it. In danger of death, any priest can administer Confirmation. The essential rite of Confirmation is the anointing with sacred chrism, which is done by laying on of the hands of the minister who pronounces the sacramental words proper to the rite. In the west this anointing is done on the forehead of the baptized with the words, "Be sealed with the Gifts of the Holy Spirit." In the eastern churches of the Byzantine rite this anointing is also done on other parts of the body with the words, "The seal of the Gift of the Holy Spirit."
Confirmation
The sacrament of confirmation is the most challenging of all the sacraments to teach because there is a very real dilemma that many parishes and dioceses face today.
The field is divided into two primary camps: 1) those that consider confirmation a sacrament of initiation, and therefore hold that it should be with baptism and Eucharist, and 2) those that consider it a sacrament of Christian maturity, and therefore believe that the later the sacrament is administered, the better.
In the early church, confirmation was not a separate sacrament from baptism. This is the case because many adults entered the church and they received all three sacraments of initiation 1) baptism, 2) confirmation, and 3) Eucharist at the same time. This practiced changed in roughly the fourth century when Christians were so numerous that the bishop could not be at all the baptisms, so the priests baptized and the bishop later confirmed the baptism. Nevertheless, the sacrament has always been tied closely to the Holy Spirit and the Gifts of the Holy Spirit.
The way the sacrament of initiation are celebrated in Eastern Rite Churches differs somewhat from our Western practice in the Roman Church. In many Eastern Churches, the three sacraments of Christian initiation are always celebrated together in the same celebration, even with infants. The sacrament we call confirmation is known as chrismation and is conferred by the one who baptizes, namely the priest. In the celebration, those being confirmed are anointed not only on the forehead but also on the eyes, nose, ears, lips, chest, back, hands, and feet.
The field is divided into two primary camps: 1) those that consider confirmation a sacrament of initiation, and therefore hold that it should be with baptism and Eucharist, and 2) those that consider it a sacrament of Christian maturity, and therefore believe that the later the sacrament is administered, the better.
In the early church, confirmation was not a separate sacrament from baptism. This is the case because many adults entered the church and they received all three sacraments of initiation 1) baptism, 2) confirmation, and 3) Eucharist at the same time. This practiced changed in roughly the fourth century when Christians were so numerous that the bishop could not be at all the baptisms, so the priests baptized and the bishop later confirmed the baptism. Nevertheless, the sacrament has always been tied closely to the Holy Spirit and the Gifts of the Holy Spirit.
The way the sacrament of initiation are celebrated in Eastern Rite Churches differs somewhat from our Western practice in the Roman Church. In many Eastern Churches, the three sacraments of Christian initiation are always celebrated together in the same celebration, even with infants. The sacrament we call confirmation is known as chrismation and is conferred by the one who baptizes, namely the priest. In the celebration, those being confirmed are anointed not only on the forehead but also on the eyes, nose, ears, lips, chest, back, hands, and feet.
Essential Rite of Baptism
Each sacrament confers two things upon those who celebrate them: 1) the religious reality or grace; and 2) the ecclesial, or "Church" reality, that in the case of baptism is referred to as the sacramental character.
Baptism is the foundational sacrament and the prerequisite for all the other sacraments. It unites us in Christ, establishes a covenant with God, and frees us from Original Sin, all personal sin, and all punishment due to sin.
The essential rite of baptism is made up of a form/matter. Form is the words that are used during the sacramental rite and matter is the objects or actions that we use during the sacramental rite. The essential rite of baptism consists in immersing the candidate in water or pouring water over the person's head while invoking the name of the trinity. Every person that is not yet baptized can receive baptism. The ordinary ministers of baptism are bishops and priests. In cases of necessity, any person can baptize provided s/he has the intention of doing what the Church does.
The post-baptismal anointing with chrism marks the newly baptized as a member of Christ who is priest, prophet, and king. As priests, we are called to be holy and to make the world holy through our prayer and sacrifices. As prophets, we preach the gospel by what we say and what we do. As kings, we share in Christ's ministry as servant-king in working towards a more just, peaceful, and compassionate world.
Baptism is the foundational sacrament and the prerequisite for all the other sacraments. It unites us in Christ, establishes a covenant with God, and frees us from Original Sin, all personal sin, and all punishment due to sin.
The essential rite of baptism is made up of a form/matter. Form is the words that are used during the sacramental rite and matter is the objects or actions that we use during the sacramental rite. The essential rite of baptism consists in immersing the candidate in water or pouring water over the person's head while invoking the name of the trinity. Every person that is not yet baptized can receive baptism. The ordinary ministers of baptism are bishops and priests. In cases of necessity, any person can baptize provided s/he has the intention of doing what the Church does.
The post-baptismal anointing with chrism marks the newly baptized as a member of Christ who is priest, prophet, and king. As priests, we are called to be holy and to make the world holy through our prayer and sacrifices. As prophets, we preach the gospel by what we say and what we do. As kings, we share in Christ's ministry as servant-king in working towards a more just, peaceful, and compassionate world.
Original Sin
Original Sin in which all human beings are born, is the state of deprivation of original holiness and justice. It is a sin "contracted" by us not "committed"; it is a state of birth and not a personal act. Because of the original unity of all human beings, it is transmitted to the descendants of Adam "not by imitation, but by propagation." The effects of Original Sin are that we are subject to 1)ignorance, 2)suffering, 3) death, and 4) concupiscence. Concupiscence is simply the inclination or tendency to sin.
Most contemporary theologians question the belief that Original Sin is simply a sinful act of "the first man" or is the collective guilt for the sin of one person. However, they do not go so far as to reject the idea of original sin either. Original Sin is more of a history that we are born into and the way in which human history has unfolded. In the twentieth century alone think of World Wars I and II (approximately 70 million people were killed); The Holocaust, Mao's regime in China, Stalin, Rwanda, Somalia, Sudan, segregation and racism, etc. In other words, we are born into a human history that precedes us. We inherit this history in some way; we have inherited disordered relationships, violence, conflicts, sexism, etc. And whether we are willing to admit it or not, we participate in this sinfulness. We are born into a milieu that has destruction, aggression, racism, and injustice. Because we are historical creatures, we inherit the gritty reality of this history and we are inclined towards selfishness. Now, re-read the definition of original sin: "it is a sin 'contracted' by us not 'committed'; it is a state of birth and not a personal act."
Most contemporary theologians question the belief that Original Sin is simply a sinful act of "the first man" or is the collective guilt for the sin of one person. However, they do not go so far as to reject the idea of original sin either. Original Sin is more of a history that we are born into and the way in which human history has unfolded. In the twentieth century alone think of World Wars I and II (approximately 70 million people were killed); The Holocaust, Mao's regime in China, Stalin, Rwanda, Somalia, Sudan, segregation and racism, etc. In other words, we are born into a human history that precedes us. We inherit this history in some way; we have inherited disordered relationships, violence, conflicts, sexism, etc. And whether we are willing to admit it or not, we participate in this sinfulness. We are born into a milieu that has destruction, aggression, racism, and injustice. Because we are historical creatures, we inherit the gritty reality of this history and we are inclined towards selfishness. Now, re-read the definition of original sin: "it is a sin 'contracted' by us not 'committed'; it is a state of birth and not a personal act."
Images of Baptism in the New Testament
Make sure you are familiar with the images, metaphors, and similies St. Paul (as well as other New Testament writers) uses to describe the effects of Baptism. If you did not write down the image from class, make sure you do so on your own.
Group 1: 2 Corinthians 1:21-22, Ephesians 1:13-14
Group 2: Romans 6:1-19
Group 3: 2 Corinthians 1:21,
1 Peter 2:9
Group 4: Romans 8:12-13
Group 5: Colossians 3:9-11, Galatians 3:27-29
Group 6: John 3:5, Titus 3:5-7
Group 7: Galatians 4:4-5,
Romans 8:14-17, 23
Group 8: Hebrews 10:32,
1 Peter 2:9
Group 2: Romans 6:1-19
Group 3: 2 Corinthians 1:21,
1 Peter 2:9
Group 4: Romans 8:12-13
Group 5: Colossians 3:9-11, Galatians 3:27-29
Group 6: John 3:5, Titus 3:5-7
Group 7: Galatians 4:4-5,
Romans 8:14-17, 23
Group 8: Hebrews 10:32,
1 Peter 2:9
Catechumenate and RCIA
Baptism in the early church was primarily for believing adults who had expressed some belief in Jesus (Acts 8-10) and most of the earliest Christians were Jewish. Shortly thereafter there was a wide variety of converts to Christianity -- every person with their own philosophical, cultural, or religious background -- a process of initiation was needed because a simple profession in Jesus was no longer adequate. Therefore, if someone was attracted to the Christian life then they would need a sponsor or member of the Christian community that would help throughout the moral and spiritual formation. This process took roughly two or three years or preparation before they could be presented for baptism into the community. This lengthy process of preparation and formation was called the catechumenate, which in Greek means 'to instruct by word of mouth.' Since persecution and death for the Christian faith were real dangers in the early church, many Christian communities told catechumens little about their meeting places. Although some people believe Christians in the early church lived in hiding, historians disagree with that presumption and argue that Christianity was unofficially tolerated and Christians could be easily identified because of their counter-cultural behavior (no participation in pagan rituals and sacrifices).
Today we refer to the catechumenate as the Rite of Christian Initiation of Adults or RCIA. "Parishes welcome these new members through the Rite of Christian Initiation of Adults (RCIA) and at a liturgy bringing men and women into full communion with the Catholic Church." (USCCB) The stages and steps of the RCIA are: 1) pre-catechumenate, 2) catechumenate, 3) purification & enlightenment, and 4) mystagogy. Please reference your handout from class for more information on each stage.
Cathedral of Our Lady of the Angels, photo by Gashwin
After Constantine's Edict in 313 CE it was no longer necessary for Christians communities to have their liturgies in hiding since Christianity became the official religion over night. As the number of conversions increased dramatically it was clear that the lengthy catechumenate process (typically two to three years) must be shortened to accommodate the number of members. The restrictions on permissible occupations for Christians also began to become more lax and it was sometimes difficult to tell whether those who wished to join the church did so out of conviction or convenience (Martos).
Today we refer to the catechumenate as the Rite of Christian Initiation of Adults or RCIA. "Parishes welcome these new members through the Rite of Christian Initiation of Adults (RCIA) and at a liturgy bringing men and women into full communion with the Catholic Church." (USCCB) The stages and steps of the RCIA are: 1) pre-catechumenate, 2) catechumenate, 3) purification & enlightenment, and 4) mystagogy. Please reference your handout from class for more information on each stage.
After Constantine's Edict in 313 CE it was no longer necessary for Christians communities to have their liturgies in hiding since Christianity became the official religion over night. As the number of conversions increased dramatically it was clear that the lengthy catechumenate process (typically two to three years) must be shortened to accommodate the number of members. The restrictions on permissible occupations for Christians also began to become more lax and it was sometimes difficult to tell whether those who wished to join the church did so out of conviction or convenience (Martos).
Baptism Intro
Water is a natural symbol and it is possibly one of the oldest symbols in human history. Ritual washings, cleansings, and bathings are common in many religious and were even part of the ancient religions of Egypt and Mesopotamia (Martos, 148). It tends to symbolize many things: life, death, cleansing, refreshment, etc. Even today, Hindus bathe in the Ganges river as a symbol of paying homage to their ancestors and cleansing themselves in sacred waters. Similarly, in Judaism Mikvehs (pools with fresh water) have been used for ritual purification washings after sexual intercourse, childbirth, or other activities.
John the Baptist preached a message of conversion and repentance of sins and the many people that underwent his ritual washings in the river Jordan accepted his call for a change of heart. Bapto in Greek means to dip or immerse. It is likely that in the early church adults were fully immersed or submerged in water when they were baptized. It is unlike, however, that children were baptized in the early church. Baptism was mostly for believing adults that had expressed or professed some faith in Jesus Christ. Baptism comes from the Greek word, bapto which means to dip or immerse.
Throughout most of church history there has been a heavy emphasis on the change of heart of conversion that happens with baptism. Conversion is the sincere change of mind, heart, and desire to turn from evil and sin towards God.
John the Baptist preached a message of conversion and repentance of sins and the many people that underwent his ritual washings in the river Jordan accepted his call for a change of heart. Bapto in Greek means to dip or immerse. It is likely that in the early church adults were fully immersed or submerged in water when they were baptized. It is unlike, however, that children were baptized in the early church. Baptism was mostly for believing adults that had expressed or professed some faith in Jesus Christ. Baptism comes from the Greek word, bapto which means to dip or immerse.
Throughout most of church history there has been a heavy emphasis on the change of heart of conversion that happens with baptism. Conversion is the sincere change of mind, heart, and desire to turn from evil and sin towards God.
9/08/2012
Revelation, Incarnation, and Apostolic Tradition
Revelation (def) is God's self-communication to humanity throughout history. Through an utterly free decision, God reveals himself to humanity. God's revelation and communication happen gradually.
Incarnation (def) is the truth of the faith that the Son of God assumed human nature and became man in order to accomplish our salvation in that same human nature. Jesus Christ, the Son of God, the second Person of the Trinity, is both true God and true man, not part God and part man. The incarnation is not a plus; it's not a mixing together of different things; and it's not as though Jesus is half divine and half human. If we really want to learn about Jesus and God and what the incarnation means, then we should pay very close attention to what Jesus says and what Jesus does. Jesus says whenever you see me, you see the Father because the Father and I are one. You see me, and you see the Father. When you experience me, you experience the reality of who the Father is. When you see what I do, when you see how I act, you experience the reality of God. In this respect, Jesus is the sacrament of God because he points to God the Father. He reveals who God is to humanity.
Apostolic Tradition (def) the apostles transmitted all they received from Christ and learned from the Holy Spirit to their successors, the bishops, and through them to all generations until the end of the world. Scripture and tradition are bound closely together and communicate with one another.
What Faith Is, and What Faith Is Not"
Incarnation (def) is the truth of the faith that the Son of God assumed human nature and became man in order to accomplish our salvation in that same human nature. Jesus Christ, the Son of God, the second Person of the Trinity, is both true God and true man, not part God and part man. The incarnation is not a plus; it's not a mixing together of different things; and it's not as though Jesus is half divine and half human. If we really want to learn about Jesus and God and what the incarnation means, then we should pay very close attention to what Jesus says and what Jesus does. Jesus says whenever you see me, you see the Father because the Father and I are one. You see me, and you see the Father. When you experience me, you experience the reality of who the Father is. When you see what I do, when you see how I act, you experience the reality of God. In this respect, Jesus is the sacrament of God because he points to God the Father. He reveals who God is to humanity.
Apostolic Tradition (def) the apostles transmitted all they received from Christ and learned from the Holy Spirit to their successors, the bishops, and through them to all generations until the end of the world. Scripture and tradition are bound closely together and communicate with one another.
What Faith Is, and What Faith Is Not"
9/05/2012
Optional Study Session
There will be an optional review session for the exam on Friday, September 7 in the Criss Auditorium @ 7:10am. The Unit 1 exams will be on Monday and Tuesday.
8/30/2012
Sign or Symbol?
Signs (def) are something that points to another reality and means what it signifies; the meaning is mostly fixed. For example, most people would interpret and understand a 'STOP' sign to mean only one thing = STOP.
Symbols (def) are multi-dimensional signs that point to another reality and manifest the reality to which they point. They are open to interpretation and can have multiple meanings. For example, something as simple as a kiss can manifest many different things to different people: love and affection, romance and seduction, greeting or farewell, betrayal and death, anger and frustration, or the rock band KISS.
Symbols (def) are multi-dimensional signs that point to another reality and manifest the reality to which they point. They are open to interpretation and can have multiple meanings. For example, something as simple as a kiss can manifest many different things to different people: love and affection, romance and seduction, greeting or farewell, betrayal and death, anger and frustration, or the rock band KISS.
Sacrament vs. sacrament
The term "sacrament" comes from the Latin world sacramentum. A sacramentum in pre-Christian history was a pledge, contract, or oath that parties would make to each other. Typically, two people would deposit a sum of money at the temple and if the contract we breached by one of the parties, then they would forfeit their deposit. Later on, a sacramentum was considered a pledge of allegiance to the emperor, a commander, of the Roman gods.
The African theologian and scholar Tertullian (d. 225) was one of the earliest Christian writers that used the term sacramentum in a religious context. He believed baptism was a type of sacramentum in the sense that the newly baptized were taking an oath of allegiance to Jesus Christ--"it was a ritual through which people began a new life of service to God" (Martos).
As polytheism died out in the Roman empire the term sacramentum gradually lost its original meaning and it was slowly used more often to describe the ceremony of initiation into the church, various blessings, and liturgical feasts, etc. Augustine once defined a sacramentum/sacrament "as a sign of a sacred reality" and he noted that "according to this general defintion anything in the world could be considered a sacrament since all of creation is a sign of God" (Martos). Eventually, the term sacrament was limited to refer to the seven sacraments in the catholic church.
Numerous places, actions, objects, and persons can be considered sacred if we use a broad definition of the term sacrament. There are sacred places such as temples, churches, mountains, shrines, and cities. There are sacred actions such as praying, singing, eating, fasting, and dancing. There are sacred objects such as pictures, statues, vestments, writings, foods, and tools. And there are sacred persons such as priests, kings, saints, shamans, virgins, gurus, and prophets. Martos points out that "any ritual or object, person or place, can be considered sacramental if it is taken to be a symbol of something sacred or mysterious."
A proper Sacrament in the catholic church is defined as "an efficacious sign of grace, instituted by Jesus Christ, entrusted to the church, by which divine life is dispensed to us." This definition refers to the seven sacraments in the church: baptism, confirmation, Eucharist, reconciliation, anointing of the sick, holy orders, and matrimony.
Sacraments of Initiation = baptism, confirmation, Eucharist
Sacraments of Healing = reconciliation, anointing of the sick
Sacraments of Vocation = holy orders, and matrimony (marriage)
As polytheism died out in the Roman empire the term sacramentum gradually lost its original meaning and it was slowly used more often to describe the ceremony of initiation into the church, various blessings, and liturgical feasts, etc. Augustine once defined a sacramentum/sacrament "as a sign of a sacred reality" and he noted that "according to this general defintion anything in the world could be considered a sacrament since all of creation is a sign of God" (Martos). Eventually, the term sacrament was limited to refer to the seven sacraments in the catholic church.
Numerous places, actions, objects, and persons can be considered sacred if we use a broad definition of the term sacrament. There are sacred places such as temples, churches, mountains, shrines, and cities. There are sacred actions such as praying, singing, eating, fasting, and dancing. There are sacred objects such as pictures, statues, vestments, writings, foods, and tools. And there are sacred persons such as priests, kings, saints, shamans, virgins, gurus, and prophets. Martos points out that "any ritual or object, person or place, can be considered sacramental if it is taken to be a symbol of something sacred or mysterious."
A proper Sacrament in the catholic church is defined as "an efficacious sign of grace, instituted by Jesus Christ, entrusted to the church, by which divine life is dispensed to us." This definition refers to the seven sacraments in the church: baptism, confirmation, Eucharist, reconciliation, anointing of the sick, holy orders, and matrimony.
Sacraments of Initiation = baptism, confirmation, Eucharist
Sacraments of Healing = reconciliation, anointing of the sick
Sacraments of Vocation = holy orders, and matrimony (marriage)
8/24/2012
Benedictine Monastery of Le Barroux (Watchers in the Night)
This documentary features a day in the life of Benedictine Monks at the Monastery of Le Barroux in France. Here are a couple of screenshots that I've borrowed from the New Liturgical Movement blog. We will watch most of this documentary in class.
(Ora)
(Labora)
5/01/2012
4/25/2012
"I Confess" Hitchcock & the Sacramental Seal
Today we began watching segments of Alfred Hitchcock's film "I Confess" (1953). Here's a brief storyline summary from IMDB:
"Otto Kellar and his wife Alma work as caretaker and housekeeper at a Catholic church in Quebec. Whilst robbing a house where he sometimes works as a gardener, Otto is caught and kills the owner. Racked with guilt he heads back to the church where Father Michael Logan is working late. Otto confesses his crime, but when the police begin to suspect Father Logan he cannot reveal what he has been told in the confession."
Alfred Hitchcock (director and producer) is regarded as a pioneer in cinematic history. Most of his films are psyschological suspense thrillers and his techniques were imitated by numerous film makers that followed. His most popular films are: Rear Window (1954), Vertigo (1958), Psycho (1960), and North by Northwest (1959)
"Otto Kellar and his wife Alma work as caretaker and housekeeper at a Catholic church in Quebec. Whilst robbing a house where he sometimes works as a gardener, Otto is caught and kills the owner. Racked with guilt he heads back to the church where Father Michael Logan is working late. Otto confesses his crime, but when the police begin to suspect Father Logan he cannot reveal what he has been told in the confession."
Alfred Hitchcock (director and producer) is regarded as a pioneer in cinematic history. Most of his films are psyschological suspense thrillers and his techniques were imitated by numerous film makers that followed. His most popular films are: Rear Window (1954), Vertigo (1958), Psycho (1960), and North by Northwest (1959)
History of Reconciliation
HOMEWORK FOR APRIL 27/30: Read Tuesdays with Morrie, pp. 1-47
Reading quiz over Tuesdays with Morrie
Read CCCC nos. 296-312
CLASS NOTES: We are initiated into the life of the Church through the sacraments of initiation, but that is only the beginning of the process. Although baptism cleanses us of original sin, the inclination to sin or concupiscence remains. The purpose of the sacrament of reconciliation is to seek forgiveness from God for the sins and failings we have committed.
Common Names for Reconciliation: sacrament of penance, reconciliation, sacrament of forgiveness, confession, and the sacrament of conversion.
Reading quiz over Tuesdays with Morrie
Read CCCC nos. 296-312
CLASS NOTES: We are initiated into the life of the Church through the sacraments of initiation, but that is only the beginning of the process. Although baptism cleanses us of original sin, the inclination to sin or concupiscence remains. The purpose of the sacrament of reconciliation is to seek forgiveness from God for the sins and failings we have committed.
Common Names for Reconciliation: sacrament of penance, reconciliation, sacrament of forgiveness, confession, and the sacrament of conversion.
4/23/2012
What is sin?
A sin is "a word, an act, or a desire contrary to the Eternal Law" (CCCC no. 392) or God's will. It is the breaking or damaging of our relationships with God, neighbor, world, and self that constitute sin (McBrien). There are various levels or degrees of sin:
1. One commits a mortal sin when there are simultaneously present: grave matter (it's serious), full knowledge (you know what you're doing), and deliberate consent (you want to do it). A mortal sin is something that destroys, breaks, or reverses our fundamental option for God. This is an act that fully engages the person and the person not only chooses the act (categorical element), but they also choose the kind of person they will become in and through the act (transcendent element); e.g., I choose to kill another person (that's serious), I know that I'm going to kill another person (full knowledge), I want to kill the other person (consent), and I'm perfectly happy becoming a murderer.
2. One commits a venial sin when the matter involved is: less serious, or even if it is grave, when full knowledge or complete consent are absent. A venial sin does not break our relationship with God. There may be a genuine decision to perform that act, but there is no decision to become that sort of person. "In a venial sin a person chooses to do a particular deed, but he or she also wants even more deeply to be the kind of person who stands opposed to the deed. There’s an element of contradiction between the act and the person doing the act" (McBrien). The person may or may not be fully engaged in the act; e.g., I walk into a candy store with my nephew and he steals a jolly rancher (not that serious).
3. A serious sin falls somewhere between a mortal sin and a venial sin. It is more inconsistent with the Gospel message than a venial sin; however, it differs from a mortal sin because we are not fully engaged and happy with the person we are becoming by doing the action or deed. An example of a serious sin would be missing mass on a Sunday for no particular reason: missing mass is serious matter and you have knowledge and consent of the act, but maybe deep down inside you do not want to be the type of person that misses mass and you regret not going afterwards.
1. One commits a mortal sin when there are simultaneously present: grave matter (it's serious), full knowledge (you know what you're doing), and deliberate consent (you want to do it). A mortal sin is something that destroys, breaks, or reverses our fundamental option for God. This is an act that fully engages the person and the person not only chooses the act (categorical element), but they also choose the kind of person they will become in and through the act (transcendent element); e.g., I choose to kill another person (that's serious), I know that I'm going to kill another person (full knowledge), I want to kill the other person (consent), and I'm perfectly happy becoming a murderer.
2. One commits a venial sin when the matter involved is: less serious, or even if it is grave, when full knowledge or complete consent are absent. A venial sin does not break our relationship with God. There may be a genuine decision to perform that act, but there is no decision to become that sort of person. "In a venial sin a person chooses to do a particular deed, but he or she also wants even more deeply to be the kind of person who stands opposed to the deed. There’s an element of contradiction between the act and the person doing the act" (McBrien). The person may or may not be fully engaged in the act; e.g., I walk into a candy store with my nephew and he steals a jolly rancher (not that serious).
3. A serious sin falls somewhere between a mortal sin and a venial sin. It is more inconsistent with the Gospel message than a venial sin; however, it differs from a mortal sin because we are not fully engaged and happy with the person we are becoming by doing the action or deed. An example of a serious sin would be missing mass on a Sunday for no particular reason: missing mass is serious matter and you have knowledge and consent of the act, but maybe deep down inside you do not want to be the type of person that misses mass and you regret not going afterwards.
Why confess to a priest?
The Center for Applied Research in the Apostolate is a national, non-profit, Georgetown University affiliated research center that conducts social science studies on the Catholic Church. CARA conducted a study and discovered that "nearly three quarters of Catholic surveyed reported that they never participate in the sacrament of reconciliation or that they do so less than once a year." As a class we discussed how these statistics are surprising because there are a large number of Catholics that attend mass regularly, but choose not to attend the sacrament of reconciliation.
Here are some of the benefits of confession that we developed as a class:
1. Confession is psychologically freeing: on a natural level there is a feeling of freedom and a weight being lifted off our shoulders when we admit or confess that we've damaged a relationship or done something wrong.
2. Taking time to reflect on our day is important: we are more likely to take stock of our spiritual, social, and emotional lives and our sins if we regularly approach the sacrament of reconciliation and make an examination of conscience before doing so.
3. Talking to a priest is free: many priest, brothers, and sisters have experience working with people and their struggles; some priests even have degrees in counseling and clinical psychology. Seeking profession help and guidance is important; however, a priest does not have any financial interest at stake.
4. All sin is public: sin fractures our relationship with God, our world, our neighbor, and ourselves. Therefore, it is fitting that we confess our sins to another person.
5. We are not purely spiritual beings, but also flesh and blood beings: making the act of confession (performing the actions) makes our sins and failures more real or more present to us.
6. And finally, Christ instituted the sacrament: Jesus encouraged people to repent from their sins and live better, more meaningful lives.
Here are some of the benefits of confession that we developed as a class:
1. Confession is psychologically freeing: on a natural level there is a feeling of freedom and a weight being lifted off our shoulders when we admit or confess that we've damaged a relationship or done something wrong.
2. Taking time to reflect on our day is important: we are more likely to take stock of our spiritual, social, and emotional lives and our sins if we regularly approach the sacrament of reconciliation and make an examination of conscience before doing so.
3. Talking to a priest is free: many priest, brothers, and sisters have experience working with people and their struggles; some priests even have degrees in counseling and clinical psychology. Seeking profession help and guidance is important; however, a priest does not have any financial interest at stake.
4. All sin is public: sin fractures our relationship with God, our world, our neighbor, and ourselves. Therefore, it is fitting that we confess our sins to another person.
5. We are not purely spiritual beings, but also flesh and blood beings: making the act of confession (performing the actions) makes our sins and failures more real or more present to us.
6. And finally, Christ instituted the sacrament: Jesus encouraged people to repent from their sins and live better, more meaningful lives.
4/10/2012
Sharing Our Sins by Andrew Santella
Please read this article by Andrew Santella, entitled "Sharing Our Sins." It was published in Notre Dame Magazine, Spring 2009. As always, take notes over your reading.
Fall From Grace: Michael Vick's Story
Fall From Grace: Michael Vick's Story
4/05/2012
Extra Credit Opportunities
You can select one of the following extra credit opportunities during Holy Week:
1) Attend a Holy Thursday Mass at a local parish, submit the bulletin or program to me, and type a two paragraph reflection (email me).
2) Attend a Good Friday exaltation of the cross (typically there isn't Mass on Good Friday) and type a two paragraph reflection (email me).
3) Attend the 34th Annual Good Friday Walk for Justice Stations of the Cross in downtown Omaha: Friday, April 6 from 1:00pm - 2:30pm. We start at St. Mary Magdalene Church at 19th and Dodge Street. Find me and tell me you're there.
4/01/2012
3/28/2012
Eucharist in the New Testament & The Liturgy
HOMEWORK FOR MARCH 29/30:
Read Justin Martyr's, First Apology, nos. 61, 65-68
Take Notes and research Justin Martyr's life
Read Justin Martyr's, First Apology, nos. 61, 65-68
Take Notes and research Justin Martyr's life
3/21/2012
Sacred Meals & the Mystical Body of Christ
HOMEWORK FOR MARCH 27/28:
Read and take notes over pp. 112-118 in Harcourt
Answer quick check questions on pp. 118
Open note quiz
CLASS NOTE FOR MARCH 22/26:
Sacred meals date back to the ancient world where various peoples, tribes, and cultures would sacrifice animals and share a meal together. These meals are significant because the foods and experiences make the past more real or more present to the participants. Likewise, these meals affirm and intensify the bond among the family, tribe, or religious group. For example, the most important meal in ancient Israel -- and even today -- is the Passover. This meal celebrates the passing over of YHWH who slew the firstborn of the Egyptians and the crossing over of the Hebrews from slavery to freedom through the Red Sea.
Rabbi Sharon Brous Passover Interview:
Preparing for Passover:
Read and take notes over pp. 112-118 in Harcourt
Answer quick check questions on pp. 118
Open note quiz
CLASS NOTE FOR MARCH 22/26:
Sacred meals date back to the ancient world where various peoples, tribes, and cultures would sacrifice animals and share a meal together. These meals are significant because the foods and experiences make the past more real or more present to the participants. Likewise, these meals affirm and intensify the bond among the family, tribe, or religious group. For example, the most important meal in ancient Israel -- and even today -- is the Passover. This meal celebrates the passing over of YHWH who slew the firstborn of the Egyptians and the crossing over of the Hebrews from slavery to freedom through the Red Sea.
Rabbi Sharon Brous Passover Interview:
Watch Rabbi Sharon Brous Extended Interview on PBS. See more from Religion & Ethics NewsWeekly.
Preparing for Passover:
Watch Preparing for Passover on PBS. See more from Religion & Ethics NewsWeekly.
3/20/2012
What it means to share a meal
HOMEWORK FOR MARCH 21/22: Read 'The Magic of a Family Meal' by Nancy Gibbs. Read the story of the Exodus and research the significance of Passover for Jews.
3/05/2012
Reminder: Optional Review Session
Just a quick reminder: tomorrow morning (Tuesday) there will be an optional review session for the Unit 2 exam. Room 205 @ 7:00am.
2/29/2012
Reminder: Unit 2 Exam
The Unit 2 exam over Baptism and Confirmation will be next week before spring break. Check the class calendar for dates and review sessions. If you have academic accommodations please contact Mr. Simon so you can take the exam in his office.
Coming of Age: Intro to Confirmation
HOMEWORK FOR MARCH 1/2:
*Write a one page summary explaining a time when you had a 'coming of age' experience in your life; i.e., a time when you felt as though you matured or were transformed by a powerful moment or experience. Perhaps, after this experience you felt more like an adult and your parents, friends, or family saw you as a man rather than a boy. Re-tell this experience in your own words.
*Read, "Vision Quest" handout and take notes
*Unit 2 Project: Faith, Family, and Fun
CLASS NOTES FOR FEBRUARY 28/29:
Is Baptism Necessary for Salvation? Saint Augustine believed in the idea of a visible and invisible church. He said that the invisible church, within the visible church, are those people that are the true Christians. These people are the elect.
Karl Rahner borrowed from this idea and reversed the concept in a more inclusive way that included people of various other faith traditions and people with no faith tradition at all. The visible church consists of those people that profess Christianity as their belief, and the invisible church would be made up of those that are not a part of the church. He argued that all human beings have some sort of awareness of God (even though it is often easily missed) and a response to God's grace is sharing in the divine life.
Today we read the short story "Shaving" by Leslie Norris in class. Here's a link for more information on Norris. And a PDF copy of the article if you were absent.
*Write a one page summary explaining a time when you had a 'coming of age' experience in your life; i.e., a time when you felt as though you matured or were transformed by a powerful moment or experience. Perhaps, after this experience you felt more like an adult and your parents, friends, or family saw you as a man rather than a boy. Re-tell this experience in your own words.
*Read, "Vision Quest" handout and take notes
*Unit 2 Project: Faith, Family, and Fun
CLASS NOTES FOR FEBRUARY 28/29:
Is Baptism Necessary for Salvation? Saint Augustine believed in the idea of a visible and invisible church. He said that the invisible church, within the visible church, are those people that are the true Christians. These people are the elect.
Karl Rahner borrowed from this idea and reversed the concept in a more inclusive way that included people of various other faith traditions and people with no faith tradition at all. The visible church consists of those people that profess Christianity as their belief, and the invisible church would be made up of those that are not a part of the church. He argued that all human beings have some sort of awareness of God (even though it is often easily missed) and a response to God's grace is sharing in the divine life.
Today we read the short story "Shaving" by Leslie Norris in class. Here's a link for more information on Norris. And a PDF copy of the article if you were absent.
2/21/2012
A Brief History of the Catechumenate
HOMEWORK FOR FEBRUARY 21/22:
*Read CCCC nos. 252-264
HOMEWORK FOR FEBRUARY 23/24:
*Read Harcourt, pp. 70-74
*Read handout "Confirmation: A Sacrament in Search of a Theology"
CLASS NOTES FOR FEBRUARY 21/22:
Baptism in the early church was primarily for believing adults who had expressed some belief in Jesus (Acts 8-10) and most of the earliest Christians were Jewish. Shortly thereafter there was a wide variety of converts to Christianity -- every person with their own philosophical, cultural, or religious background -- a process of initiation was needed because a simple profession in Jesus was no longer adequate. Therefore, if someone was attracted to the Christian life then they would need a sponsor or member of the Christian community that would help throughout the moral and spiritual formation. This process took roughly two or three years or preparation before they could be presented for baptism into the community. This lengthy process of preparation and formation was called the catechumenate, which in Greek means 'instruction.' Since persecution and death for the Christian faith were real dangers in the early church, many Christian communities told catechumens little about their meeting places. Although some people believe Christians in the early church lived in hiding, historians disagree with that presumption and argue that Christianity was unofficially tolerated and Christians could be easily identified because of their counter-cultural behavior (no participation in pagan rituals and sacrifices).
Cathedral of Our Lady of the Angels, photo by Gashwin
After Constantine's Edict in 313 CE it was no longer necessary for Christians communities to have their liturgies in hiding since Christianity became the official religion over night. As the number of conversions increased dramatically it was clear that the lengthy catechumenate process (typically two to three years) must be shortened to accommodate the number of members. The restrictions on permissible occupations for Christians also began to become more lax and it was sometimes difficult to tell whether those who wished to join the church did so out of conviction or convenience (Martos).
*Read CCCC nos. 252-264
HOMEWORK FOR FEBRUARY 23/24:
*Read Harcourt, pp. 70-74
*Read handout "Confirmation: A Sacrament in Search of a Theology"
CLASS NOTES FOR FEBRUARY 21/22:
Baptism in the early church was primarily for believing adults who had expressed some belief in Jesus (Acts 8-10) and most of the earliest Christians were Jewish. Shortly thereafter there was a wide variety of converts to Christianity -- every person with their own philosophical, cultural, or religious background -- a process of initiation was needed because a simple profession in Jesus was no longer adequate. Therefore, if someone was attracted to the Christian life then they would need a sponsor or member of the Christian community that would help throughout the moral and spiritual formation. This process took roughly two or three years or preparation before they could be presented for baptism into the community. This lengthy process of preparation and formation was called the catechumenate, which in Greek means 'instruction.' Since persecution and death for the Christian faith were real dangers in the early church, many Christian communities told catechumens little about their meeting places. Although some people believe Christians in the early church lived in hiding, historians disagree with that presumption and argue that Christianity was unofficially tolerated and Christians could be easily identified because of their counter-cultural behavior (no participation in pagan rituals and sacrifices).
After Constantine's Edict in 313 CE it was no longer necessary for Christians communities to have their liturgies in hiding since Christianity became the official religion over night. As the number of conversions increased dramatically it was clear that the lengthy catechumenate process (typically two to three years) must be shortened to accommodate the number of members. The restrictions on permissible occupations for Christians also began to become more lax and it was sometimes difficult to tell whether those who wished to join the church did so out of conviction or convenience (Martos).
2/17/2012
Essential Rite of Baptism
HOMEWORK FOR FEBRUARY 20 "C" DAY: Finish reading the Harcourt chapter on Baptism. Closed note quiz on Monday.
CLASS NOTES FOR FEBRUARY 16/17:
Each sacrament confers two things upon those who celebrate them: 1) the religious reality or grace; and 2) the ecclesial, or "Church" reality, that in the case of baptism is referred to as the sacramental character.
The essential rite of baptism is made up of a form/matter. Form is the words that are used during the sacramental rite and matter is the objects or actions that we use during the sacramental rite. The essential rite of baptism consists in immersing the candidate in water or pouring water over the person's head while invoking the name of the trinity. Every person that is not yet baptized can receive baptism. The ordinary ministers of baptism are bishops and priests. In cases of necessity, any person can baptize provided s/he has the intention of doing what the Church does.
The post-baptismal anointing with chrism marks the newly baptized as a member of Christ who is priest, prophet, and king. As priests, we are called to be holy and to make the world holy through our prayer and sacrifices. As prophets, we preach the gospel by what we say and what we do. As kings, we share in Christ's ministry as servant-king in working towards a more just, peaceful, and compassionate world.
CLASS NOTES FOR FEBRUARY 16/17:
Each sacrament confers two things upon those who celebrate them: 1) the religious reality or grace; and 2) the ecclesial, or "Church" reality, that in the case of baptism is referred to as the sacramental character.
The essential rite of baptism is made up of a form/matter. Form is the words that are used during the sacramental rite and matter is the objects or actions that we use during the sacramental rite. The essential rite of baptism consists in immersing the candidate in water or pouring water over the person's head while invoking the name of the trinity. Every person that is not yet baptized can receive baptism. The ordinary ministers of baptism are bishops and priests. In cases of necessity, any person can baptize provided s/he has the intention of doing what the Church does.
The post-baptismal anointing with chrism marks the newly baptized as a member of Christ who is priest, prophet, and king. As priests, we are called to be holy and to make the world holy through our prayer and sacrifices. As prophets, we preach the gospel by what we say and what we do. As kings, we share in Christ's ministry as servant-king in working towards a more just, peaceful, and compassionate world.
Images of Baptism in the New Testament
Make sure you are familiar with the images, metaphors, and similies St. Paul (as well as other New Testament writers) uses to describe the effects of Baptism. If you did not write down the image from class, make sure you do so on your own.
Group 1: 2 Corinthians 1:21-22, Ephesians 1:13-14
Group 2: Romans 6:1-19
Group 3: 2 Corinthians 1:21,
1 Peter 2:9
Group 4: Romans 8:12-13
Group 5: Colossians 3:9-11, Galatians 3:27-29
Group 6: John 3:5, Titus 3:5-7
Group 7: Galatians 4:4-5,
Romans 8:14-17, 23
Group 8: Hebrews 10:32,
1 Peter 2:9
Group 2: Romans 6:1-19
Group 3: 2 Corinthians 1:21,
1 Peter 2:9
Group 4: Romans 8:12-13
Group 5: Colossians 3:9-11, Galatians 3:27-29
Group 6: John 3:5, Titus 3:5-7
Group 7: Galatians 4:4-5,
Romans 8:14-17, 23
Group 8: Hebrews 10:32,
1 Peter 2:9
Original Sin
HOMEWORK FOR FEBRUARY 16/17:
*Read the article "Infant Baptism and Adult Faith," by Michael Drumm. *Complete the "Baptism Interview Project"
CLASS NOTES FOR FEBRUARY 14/15:
Original Sin in which all human beings are born, is the state of deprivation of original holiness and justice. It is a sin "contracted" by us not "committed"; it is a state of birth and not a personal act. Because of the original unity of all human beings, it is transmitted to the descendants of Adam "not by imitation, but by propagation." The effects of Original Sin are that we are subject to 1)ignorance, 2)suffering, 3) death, and 4) concupiscence. Concupiscence is simply the inclination or tendency to sin.
Most contemporary theologians reject the belief that Original Sin is simply a sinful act of "the first man" or is the collective guilt for the sin of one person. Original Sin is more of a history that we are born into and the way in which human history has unfolded. In the twentieth century alone think of World Wars I and II (approximately 70 million people were killed); The Holocaust, Mao's regime in China, Stalin, Rwanda, Somalia, Sudan, segregation and racism, etc. In other words, we are born into a human history that precedes us. We inherit this history in some way; we have inherited disordered relationships, violence, conflicts, sexism, etc. We are born into a milieu that has destruction, aggression, racism, and injustice. Because we are historical creatures, we inherit the gritty reality of this history.
*Read the article "Infant Baptism and Adult Faith," by Michael Drumm. *Complete the "Baptism Interview Project"
CLASS NOTES FOR FEBRUARY 14/15:
Original Sin in which all human beings are born, is the state of deprivation of original holiness and justice. It is a sin "contracted" by us not "committed"; it is a state of birth and not a personal act. Because of the original unity of all human beings, it is transmitted to the descendants of Adam "not by imitation, but by propagation." The effects of Original Sin are that we are subject to 1)ignorance, 2)suffering, 3) death, and 4) concupiscence. Concupiscence is simply the inclination or tendency to sin.
Most contemporary theologians reject the belief that Original Sin is simply a sinful act of "the first man" or is the collective guilt for the sin of one person. Original Sin is more of a history that we are born into and the way in which human history has unfolded. In the twentieth century alone think of World Wars I and II (approximately 70 million people were killed); The Holocaust, Mao's regime in China, Stalin, Rwanda, Somalia, Sudan, segregation and racism, etc. In other words, we are born into a human history that precedes us. We inherit this history in some way; we have inherited disordered relationships, violence, conflicts, sexism, etc. We are born into a milieu that has destruction, aggression, racism, and injustice. Because we are historical creatures, we inherit the gritty reality of this history.
2/08/2012
Intro to Baptism
HOMEWORK FOR FEBRUARY 8/9:
*Read CCCC nos. 73-78
*Reading quiz over nos. 73-78
*Complete Journal Post on class discussion board
*Comment on your peers' posts
CLASS NOTES FROM FEBRUARY 6/7:
Water is a natural symbol and it is possibly one of the oldest symbols in human history. Ritual washings, cleansings, and bathings are common in many religious and were even part of the ancient religions of Egypt and Mesopotamia (Martos, 148). It tends to symbolize many things: life, death, cleansing, refreshment, etc. Even today, Hindus bathe in the Ganges river as a symbol of paying homage to their ancestors and cleansing themselves in sacred waters. Similarly, in Judaism Mikvehs (pools with fresh water) have been used for ritual purification washings after sexual intercourse, childbirth, or other activities.
John the Baptist preached a message of conversion and repentance of sins and the many people that underwent his ritual washings in the river Jordan accepted his call for a change of heart. It is likely that in the early church adults were fully immersed or submerged in water when they were baptized. It is unlike, however, that children were baptized in the early church. Baptism was mostly for believing adults that had expressed or professed some faith in Jesus Christ. Baptism comes from the Greek word, bapto which means to dip or immerse.
Throughout most of church history there has been a heavy emphasis on the change of heart of conversion that happens with baptism. Conversion is the sincere change of mind, heart, and desire to turn from evil and sin towards God.
*Read CCCC nos. 73-78
*Reading quiz over nos. 73-78
*Complete Journal Post on class discussion board
*Comment on your peers' posts
CLASS NOTES FROM FEBRUARY 6/7:
Water is a natural symbol and it is possibly one of the oldest symbols in human history. Ritual washings, cleansings, and bathings are common in many religious and were even part of the ancient religions of Egypt and Mesopotamia (Martos, 148). It tends to symbolize many things: life, death, cleansing, refreshment, etc. Even today, Hindus bathe in the Ganges river as a symbol of paying homage to their ancestors and cleansing themselves in sacred waters. Similarly, in Judaism Mikvehs (pools with fresh water) have been used for ritual purification washings after sexual intercourse, childbirth, or other activities.
John the Baptist preached a message of conversion and repentance of sins and the many people that underwent his ritual washings in the river Jordan accepted his call for a change of heart. It is likely that in the early church adults were fully immersed or submerged in water when they were baptized. It is unlike, however, that children were baptized in the early church. Baptism was mostly for believing adults that had expressed or professed some faith in Jesus Christ. Baptism comes from the Greek word, bapto which means to dip or immerse.
Throughout most of church history there has been a heavy emphasis on the change of heart of conversion that happens with baptism. Conversion is the sincere change of mind, heart, and desire to turn from evil and sin towards God.
1/26/2012
Sacraments and sacraments
HOMEWORK FOR JANUARY 30/31:
*Finish reading the Harcourt chapter if you haven't done so already. Take notes for the exam.
*Read CCCC nos. 548-577 - pay specific attention to 550-556, 559, 568-571
*Read CCCC nos. 250-251
*"Learning to Pray" packet
*Complete your Unit 1 Project
*STUDY FOR THE EXAM NEXT WEEK
CLASS NOTES FROM JANUARY 26/27:
The term "sacrament" comes from the Latin world sacramentum. A sacramentum in pre-Christian history was a pledge, contract, or oath that parties would make to each other. Typically, two people would deposit a sum of money at the temple and if the contract we breached by one of the parties, then they would forfeit their deposit. Later on, a sacramentum was considered a pledge of allegiance to the emperor, a commander, of the Roman gods.
The African theologian and scholar Tertullian (d. 225) was one of the earliest Christian writers that used the term sacramentum in a religious context. He believed baptism was a type of sacramentum in the sense that the newly baptized were taking an oath of allegiance to Jesus Christ--"it was a ritual through which people began a new life of service to God" (Martos).
As polytheism died out in the Roman empire the term sacramentum gradually lost its original meaning and it was slowly used more often to describe the ceremony of initiation into the church, various blessings, and liturgical feasts, etc. Augustine once defined a sacramentum/sacrament "as a sign of a sacred reality" and he noted that "according to this general defintion anything in the world could be considered a sacrament since all of creation is a sign of God" (Martos). Eventually, the term sacrament was limited to refer to the seven sacraments in the catholic church.
Numerous places, actions, objects, and persons can be considered sacred if we use a broad definition of the term sacrament. There are sacred places such as temples, churches, mountains, shrines, and cities. There are sacred actions such as praying, singing, eating, fasting, and dancing. There are sacred objects such as pictures, statues, vestments, writings, foods, and tools. And there are sacred persons such as priests, kings, saints, shamans, virgins, gurus, and prophets. Martos points out that "any ritual or object, person or place, can be considered sacramental if it is taken to be a symbol of something sacred or mysterious."
A proper Sacrament in the catholic church is defined as "an efficacious sign of grace, instituted by Jesus Christ, entrusted to the church, by which divine life is dispensed to us." This definition refers to the seven sacraments in the church: baptism, confirmation, Eucharist, reconciliation, anointing of the sick, holy orders, and matrimony.
Sacraments of Initiation = baptism, confirmation, Eucharist
Sacraments of Healing = reconciliation, anointing of the sick
Sacraments of Vocation = holy orders, and matrimony (marriage)
PRAYER: finally we discussed how prayer is the most fundamental and basic sacrament of the Christian life. We watched a video and discussed the life of a 20th century Cistercian Monk named Thomas Merton. Here's another PBS video on Merton.
*Finish reading the Harcourt chapter if you haven't done so already. Take notes for the exam.
*Read CCCC nos. 548-577 - pay specific attention to 550-556, 559, 568-571
*Read CCCC nos. 250-251
*"Learning to Pray" packet
*Complete your Unit 1 Project
*STUDY FOR THE EXAM NEXT WEEK
CLASS NOTES FROM JANUARY 26/27:
The term "sacrament" comes from the Latin world sacramentum. A sacramentum in pre-Christian history was a pledge, contract, or oath that parties would make to each other. Typically, two people would deposit a sum of money at the temple and if the contract we breached by one of the parties, then they would forfeit their deposit. Later on, a sacramentum was considered a pledge of allegiance to the emperor, a commander, of the Roman gods.
As polytheism died out in the Roman empire the term sacramentum gradually lost its original meaning and it was slowly used more often to describe the ceremony of initiation into the church, various blessings, and liturgical feasts, etc. Augustine once defined a sacramentum/sacrament "as a sign of a sacred reality" and he noted that "according to this general defintion anything in the world could be considered a sacrament since all of creation is a sign of God" (Martos). Eventually, the term sacrament was limited to refer to the seven sacraments in the catholic church.
Numerous places, actions, objects, and persons can be considered sacred if we use a broad definition of the term sacrament. There are sacred places such as temples, churches, mountains, shrines, and cities. There are sacred actions such as praying, singing, eating, fasting, and dancing. There are sacred objects such as pictures, statues, vestments, writings, foods, and tools. And there are sacred persons such as priests, kings, saints, shamans, virgins, gurus, and prophets. Martos points out that "any ritual or object, person or place, can be considered sacramental if it is taken to be a symbol of something sacred or mysterious."
A proper Sacrament in the catholic church is defined as "an efficacious sign of grace, instituted by Jesus Christ, entrusted to the church, by which divine life is dispensed to us." This definition refers to the seven sacraments in the church: baptism, confirmation, Eucharist, reconciliation, anointing of the sick, holy orders, and matrimony.
Sacraments of Initiation = baptism, confirmation, Eucharist
Sacraments of Healing = reconciliation, anointing of the sick
Sacraments of Vocation = holy orders, and matrimony (marriage)
PRAYER: finally we discussed how prayer is the most fundamental and basic sacrament of the Christian life. We watched a video and discussed the life of a 20th century Cistercian Monk named Thomas Merton. Here's another PBS video on Merton.
Gerard Manley Hopkins
HOMEWORK FOR JANUARY 26/27:
*Read CCCC nos. 1-32 (this is a review of what has been discussed)
*Finish reading the Harcourt chapter.
*Memorize "God's Grandeur" for the Unit 1 exam
CLASS NOTES FROM JANUARY 24/25:
Gerard Manley Hopkins was born in England in 1844 to an Anglican family. He was a poet, Jesuit priest, and convert to catholicism. During his lifetime he was relatively unknown as a poet and it wasn't until the 20th century that his work received the respect it deserved.
Hopkins attended a boarding school as a child and he likely developed his love of literature from his mother appreciation of Dickens and German philosophy. He shocked his friends and family when he converted to catholicism and entered the Society of Jesus. When he entered the society he mistakenly believed that he must suborniate all of his literary interests to his religious vocation as a catholic priest. During his theology studies he began writing again and his friends and peers criticized his work as unreadable and choppy. Throughout much of his life, Hopkins suffered from sickness and bouts of depression and desolation.
Click here to read more about Hopkins's life.
Themes in his work: Hopkins had a profound appreciation for the sacramental character of our world and he believed that it shined for the in witness of the creator (Ellsberg). Ignatian spirituality also influenced his work; e.g. "God in all things" and "Ad Majorem Dei Gloriam."
*Read CCCC nos. 1-32 (this is a review of what has been discussed)
*Finish reading the Harcourt chapter.
*Memorize "God's Grandeur" for the Unit 1 exam
CLASS NOTES FROM JANUARY 24/25:
Gerard Manley Hopkins was born in England in 1844 to an Anglican family. He was a poet, Jesuit priest, and convert to catholicism. During his lifetime he was relatively unknown as a poet and it wasn't until the 20th century that his work received the respect it deserved.
Click here to read more about Hopkins's life.
Themes in his work: Hopkins had a profound appreciation for the sacramental character of our world and he believed that it shined for the in witness of the creator (Ellsberg). Ignatian spirituality also influenced his work; e.g. "God in all things" and "Ad Majorem Dei Gloriam."
1/23/2012
Revelation, Incarnation, Apostolic Tradition, and Faith
HOMEWORK FOR TUESDAY/WEDNESDAY JANUARY 24 & 25:
*Be prepared to (finally) discuss "Pride of a Nation" (handout).
*Bring a sacred or sentimental object for either you or your family.
*Read "God's Grandeur," and "Pied Beauty" by Gerard Manley Hopkins, S.J. (handouts).
*Write a quick summary/reflection/analysis of these two poems in your notebook. What is Hopkins' worldview and/or where does he find God present?
*Also, read Harcourt, pp. 16-21.
Class Notes from January 20 & 23:
Revelation (def) is God's self-communication to humanity throughout history. Through an utterly free decision, God reveals himself to humanity. God's revelation and communication happen gradually.
Incarnation (def) is the truth of the faith that the Son of God assumed human nature and became man in order to accomplish our salvation in that same human nature. Jesus Christ, the Son of God, the second Person of the Trinity, is both true God and true man, not part God and part man. The incarnation is not a plus; it's not a mixing together of different things; and it's not as though Jesus is half divine and half human. If we really want to learn about Jesus and God and what the incarnation means, then we should pay very close attention to what Jesus says and what Jesus does. Jesus says whenever you see me, you see the Father because the Father and I are one. You see me, and you see the Father. When you experience me, you experience the reality of who the Father is. When you see what I do, when you see how I act, you experience the reality of God. In this respect, Jesus is the sacrament of God because he points to God the Father. He reveals who God is to humanity.
Apostolic Tradition (def) the apostles transmitted all they received from Christ and learned from the Holy Spirit to their successors, the bishops, and through them to all generations until the end of the world. Scripture and tradition are bound closely together and communicate with one another.
What Faith Is, and What Faith Is Not"
*Be prepared to (finally) discuss "Pride of a Nation" (handout).
*Bring a sacred or sentimental object for either you or your family.
*Read "God's Grandeur," and "Pied Beauty" by Gerard Manley Hopkins, S.J. (handouts).
*Write a quick summary/reflection/analysis of these two poems in your notebook. What is Hopkins' worldview and/or where does he find God present?
*Also, read Harcourt, pp. 16-21.
Class Notes from January 20 & 23:
Revelation (def) is God's self-communication to humanity throughout history. Through an utterly free decision, God reveals himself to humanity. God's revelation and communication happen gradually.
Incarnation (def) is the truth of the faith that the Son of God assumed human nature and became man in order to accomplish our salvation in that same human nature. Jesus Christ, the Son of God, the second Person of the Trinity, is both true God and true man, not part God and part man. The incarnation is not a plus; it's not a mixing together of different things; and it's not as though Jesus is half divine and half human. If we really want to learn about Jesus and God and what the incarnation means, then we should pay very close attention to what Jesus says and what Jesus does. Jesus says whenever you see me, you see the Father because the Father and I are one. You see me, and you see the Father. When you experience me, you experience the reality of who the Father is. When you see what I do, when you see how I act, you experience the reality of God. In this respect, Jesus is the sacrament of God because he points to God the Father. He reveals who God is to humanity.
Apostolic Tradition (def) the apostles transmitted all they received from Christ and learned from the Holy Spirit to their successors, the bishops, and through them to all generations until the end of the world. Scripture and tradition are bound closely together and communicate with one another.
What Faith Is, and What Faith Is Not"
CST & CST+, Symbols/Signs Review, and Class Discussion
Class Notes from January 18 & 19:
Mr. Danny Walsh presented on the differences between Catholic Social Teaching (CST) and Catholic Social Teaching Plus (CST+). You have the option of choosing one of these two classes for your junior year. If you have questions, please consult the course descriptions or schedule a meeting with Mr. Walsh. Both classes have a service-learning component.
Signs (def) are something that points to another reality and means what it signifies; the meaning is mostly fixed. For example, most people would interpret and understand a 'STOP' sign to mean only one thing = STOP.
Symbols (def) are multi-dimensional signs that point to another reality and manifest the reality to which they point. They are open to interpretation and can have multiple meanings. For example, something as simple as a kiss can manifest many different things to different people: love and affection, romance and seduction, greeting or farewell, betrayal and death, anger and frustration, or the rock band KISS.
SYMBOL OR SIGN?
Mr. Danny Walsh presented on the differences between Catholic Social Teaching (CST) and Catholic Social Teaching Plus (CST+). You have the option of choosing one of these two classes for your junior year. If you have questions, please consult the course descriptions or schedule a meeting with Mr. Walsh. Both classes have a service-learning component.
Signs (def) are something that points to another reality and means what it signifies; the meaning is mostly fixed. For example, most people would interpret and understand a 'STOP' sign to mean only one thing = STOP.
Symbols (def) are multi-dimensional signs that point to another reality and manifest the reality to which they point. They are open to interpretation and can have multiple meanings. For example, something as simple as a kiss can manifest many different things to different people: love and affection, romance and seduction, greeting or farewell, betrayal and death, anger and frustration, or the rock band KISS.
SYMBOL OR SIGN?
1/17/2012
1/14/2012
The Human Person, God, and Symbols & Signs
HOMEWORK FOR WEDNESDAY/THURSDAY JAN 18 & 19:
*Read and take notes over "Spiritual But Not Religious? Not So Fast!"
By James Martin, S.J.
*There will be an open-note quiz over the Martin article.
*Read, "Pride of a Nation." We might not get to this article in class, but we will discuss it in a following class.
Class Notes from January 13 & 17:
THE HUMAN PERSON: Human experience is the starting point for all theology. When we reflect upon God, we are also reflecting upon how we "know" God and what it means to be human. To ask questions about God is simultaneously to ask questions about ourselves. Remember, we can only know God in a human way. We can begin asking questions about God by asking questions about ourselves; e.g., "What's the purpose of my life?" "Why do I exist?" "Who am I?" "What is happiness?" "What are my hopes/dreams?" "What is love?" "Why/how do I love?"
Human beings are self-transcending creatures; i.e., we can "go beyond ourselves" with our questioning. We are not driven by only instincts. We can ask "big" philosophical questions or meaning questions. We are finite creatures that exists in a specific time, place, culture, and history, but we can also transcend our own time, space, and circumstances through our questioning. Our questioning is not limited by finite circumstances. We are oriented to something infinite. We can move from the specific (the concrete world) to the abstract.
Theologically speaking, this "infinite reality" towards which we are oriented we can call a "Holy Mystery" or "God." Even before an experience of revelation, scripture, or prayer, we are already oriented towards this Mystery. Our entire existence--whether we acknowledge it or not--is grounded in this "Holy Mystery," or permeated by its presence. The "Infinite," "Holy Mystery," or "God" is silently present as the "background" or "horizon" in all or our experiences; e.g., relationships, communities, prayer, etc. God is incomprehensible in an absolute sense: we cannot know or classify God as we might classify various species of plants or animals. We can have an intuition of God, but we can never grab ahold or possess God.
Human beings are both matter and spirit, or "spirited matter." As matter, we are finite, rooted in human history, and we physically exist and will one day die. We come in and out of being. As spirit, we are capable of transcending the finiteness or limits of our bodies by asking big philosophical questions, etc.
If the "Holy Mystery" or "God" was going to communicate God's self to us it would be in a human way--through experience and human history. Human history is the process of God's self-communication. The climax of salvation history comes to its absolute pinnacle in the person of Jesus Christ--truly human and truly divine.
SIGNS & SYMBOLS: Symbols and signs are everywhere we turn--we could neither construct meaning, nor communicate without them. A sign is something that points to another reality and means what it signifies; the meaning is mostly fixed; e.g., a "stop" sign. Symbols are multi-dimensional signs that point to another reality and manifest the reality to which they point. Symbols are open to interpretation and they can manifest many different things to different people.
*Read and take notes over "Spiritual But Not Religious? Not So Fast!"
By James Martin, S.J.
*There will be an open-note quiz over the Martin article.
*Read, "Pride of a Nation." We might not get to this article in class, but we will discuss it in a following class.
Class Notes from January 13 & 17:
THE HUMAN PERSON: Human experience is the starting point for all theology. When we reflect upon God, we are also reflecting upon how we "know" God and what it means to be human. To ask questions about God is simultaneously to ask questions about ourselves. Remember, we can only know God in a human way. We can begin asking questions about God by asking questions about ourselves; e.g., "What's the purpose of my life?" "Why do I exist?" "Who am I?" "What is happiness?" "What are my hopes/dreams?" "What is love?" "Why/how do I love?"
Human beings are self-transcending creatures; i.e., we can "go beyond ourselves" with our questioning. We are not driven by only instincts. We can ask "big" philosophical questions or meaning questions. We are finite creatures that exists in a specific time, place, culture, and history, but we can also transcend our own time, space, and circumstances through our questioning. Our questioning is not limited by finite circumstances. We are oriented to something infinite. We can move from the specific (the concrete world) to the abstract.
Theologically speaking, this "infinite reality" towards which we are oriented we can call a "Holy Mystery" or "God." Even before an experience of revelation, scripture, or prayer, we are already oriented towards this Mystery. Our entire existence--whether we acknowledge it or not--is grounded in this "Holy Mystery," or permeated by its presence. The "Infinite," "Holy Mystery," or "God" is silently present as the "background" or "horizon" in all or our experiences; e.g., relationships, communities, prayer, etc. God is incomprehensible in an absolute sense: we cannot know or classify God as we might classify various species of plants or animals. We can have an intuition of God, but we can never grab ahold or possess God.
Human beings are both matter and spirit, or "spirited matter." As matter, we are finite, rooted in human history, and we physically exist and will one day die. We come in and out of being. As spirit, we are capable of transcending the finiteness or limits of our bodies by asking big philosophical questions, etc.
If the "Holy Mystery" or "God" was going to communicate God's self to us it would be in a human way--through experience and human history. Human history is the process of God's self-communication. The climax of salvation history comes to its absolute pinnacle in the person of Jesus Christ--truly human and truly divine.
SIGNS & SYMBOLS: Symbols and signs are everywhere we turn--we could neither construct meaning, nor communicate without them. A sign is something that points to another reality and means what it signifies; the meaning is mostly fixed; e.g., a "stop" sign. Symbols are multi-dimensional signs that point to another reality and manifest the reality to which they point. Symbols are open to interpretation and they can manifest many different things to different people.
1/11/2012
Value of Studying Theology and What do Christians mean by 'God'?
HOMEWORK FOR NEXT CLASS: Read the "God and Humanity" handout twice, take notes, and bring your questions to class.
Class Notes for 11/12 January 2012:
Theology is the reflective element of religion/faith
It is an attempt to think and talk about our faith rationally. Our reflection on our faith is largely enriched and influenced by the experiences of many other people throughout human history. Over the years these stories and writings form what we call a tradition.
St. Anselm (d. 1109) defined Christian Theology as "fides quaerens intellectum" or "faith seeking understanding."
Values of studying theology: 1) Most people throughout human history have been religious, or have believed in God. Atheism and skepticism are relatively new phenomena in human history. 2) It's important to have an understanding of the sources, history, and development of Christianity and other religions in the world. 3) Most of Western Civilization has been shaped by the Judeo-Christian tradition in some way. Religious values have impacted secular values and laws; e.g. "justice" in the Hebrew Bible. And 4) if you're going to interact with other people effectively in this world, it's good to have some knowledge or understanding of various worldviews, religions, traditions, and philosophies.
Four subdivisions of Christian Theology: 1) Biblical Studies: how the documents in either the Hebrew/Christian scriptures were formed, how they were selected, cultural context, history, etc. 2) Historical Theology: studies how Christian faith developed in the post-bibical era. Studies the history of the Church, Christian thought, movements, etc. 3) Fundamental, Constructive, Systematic, or Dogmatic Theology: studies the basic formulations of Christian belief and how they relate to one another. Using reason to think about our faith. 4) Moral/Ethical Theology: focuses on the values arising from Christian beliefs and attempts to identify behaviors and actions that are congruent with these beliefs/values; i.e., "how we ought to act."
An explanation of Thomas Aquinas' argument based on Contingency:
Class Notes for 11/12 January 2012:
Theology is the reflective element of religion/faith
It is an attempt to think and talk about our faith rationally. Our reflection on our faith is largely enriched and influenced by the experiences of many other people throughout human history. Over the years these stories and writings form what we call a tradition.
Values of studying theology: 1) Most people throughout human history have been religious, or have believed in God. Atheism and skepticism are relatively new phenomena in human history. 2) It's important to have an understanding of the sources, history, and development of Christianity and other religions in the world. 3) Most of Western Civilization has been shaped by the Judeo-Christian tradition in some way. Religious values have impacted secular values and laws; e.g. "justice" in the Hebrew Bible. And 4) if you're going to interact with other people effectively in this world, it's good to have some knowledge or understanding of various worldviews, religions, traditions, and philosophies.
Four subdivisions of Christian Theology: 1) Biblical Studies: how the documents in either the Hebrew/Christian scriptures were formed, how they were selected, cultural context, history, etc. 2) Historical Theology: studies how Christian faith developed in the post-bibical era. Studies the history of the Church, Christian thought, movements, etc. 3) Fundamental, Constructive, Systematic, or Dogmatic Theology: studies the basic formulations of Christian belief and how they relate to one another. Using reason to think about our faith. 4) Moral/Ethical Theology: focuses on the values arising from Christian beliefs and attempts to identify behaviors and actions that are congruent with these beliefs/values; i.e., "how we ought to act."
An explanation of Thomas Aquinas' argument based on Contingency:
1/09/2012
What is theology?
HOMEWORK FOR NEXT CLASS: Read Harcourt, pp. 2-15 and take notes.
Class Notes for 9/10 January 2012:
All theology starts from human experience. It asks what experience means and how it shapes our responses to the people, places, circumstance, events and situations that surround us. Therefore, "religion can be defined as a set of beliefs, practices, and symbols through which human beings, as groups or as individuals, relate to the spiritual dimensions of reality."
"Theology" comes from two Greek words: theos, meaning "God" or "the divine," and logos, meaning "discourse," "story," "study," "knowledge," or "word." Therefore, theology is the study of God. St. Anselm [d. 1109] defined Christian theology as "faith seeking understanding."
Various -Isms you might hear in class:
Monotheism: one God (e.g., Christianity, Judaism, Islam).
Polytheism: many gods (e.g., Hinduism, Shintoism, and many tribal religions).
Agnostic: unsure about the existence of a God and/or gods.
Atheism: denies God or gods exist at all.
Deism: human reason and observation of the natural world demonstrates that there is an all-powerful 'being' or 'force,' but this being does not intervene in human affairs.
Pantheism: the Universe (or nature, creation, etc.) and God (or the divine) are the same things. God isn't a personal God... God is in the cosmos or sacredness of the Universe. Always remember that there are varying degrees of agnosticism, deism, and pantheism.
Seven Dimensions of Religion:
1. Experience/Emotion: we have experiences in life that impact who we are; e.g., natural or supernatural forces that cause us to wonder, think about our existence and relationships with others, etc.
2. Social/Institutional: we share those experiencs with others and form groups. These groups become organized.
3. Narrative/Mythic: in the groups people pass on their experiences in stories; e.g., Jewish and Christian Scriptures.
4. Doctrinal/Philosophical: people ask rational questions about their experiences and try to explain them using reason.
5. Practical/Ritual: we develop liturgies or methods of worship that help us relate to the world beyond us.
6. Ethical/Legal: we decide what actions and ways of life are appropriate to our experiences and beliefs. We develop laws to govern our communities.
7. Materials/Art: we produce things that replicate or express our experiences.
Class Notes for 9/10 January 2012:
All theology starts from human experience. It asks what experience means and how it shapes our responses to the people, places, circumstance, events and situations that surround us. Therefore, "religion can be defined as a set of beliefs, practices, and symbols through which human beings, as groups or as individuals, relate to the spiritual dimensions of reality."
"Theology" comes from two Greek words: theos, meaning "God" or "the divine," and logos, meaning "discourse," "story," "study," "knowledge," or "word." Therefore, theology is the study of God. St. Anselm [d. 1109] defined Christian theology as "faith seeking understanding."
Various -Isms you might hear in class:
Monotheism: one God (e.g., Christianity, Judaism, Islam).
Polytheism: many gods (e.g., Hinduism, Shintoism, and many tribal religions).
Agnostic: unsure about the existence of a God and/or gods.
Atheism: denies God or gods exist at all.
Deism: human reason and observation of the natural world demonstrates that there is an all-powerful 'being' or 'force,' but this being does not intervene in human affairs.
Pantheism: the Universe (or nature, creation, etc.) and God (or the divine) are the same things. God isn't a personal God... God is in the cosmos or sacredness of the Universe. Always remember that there are varying degrees of agnosticism, deism, and pantheism.
Seven Dimensions of Religion:
1. Experience/Emotion: we have experiences in life that impact who we are; e.g., natural or supernatural forces that cause us to wonder, think about our existence and relationships with others, etc.
2. Social/Institutional: we share those experiencs with others and form groups. These groups become organized.
3. Narrative/Mythic: in the groups people pass on their experiences in stories; e.g., Jewish and Christian Scriptures.
4. Doctrinal/Philosophical: people ask rational questions about their experiences and try to explain them using reason.
5. Practical/Ritual: we develop liturgies or methods of worship that help us relate to the world beyond us.
6. Ethical/Legal: we decide what actions and ways of life are appropriate to our experiences and beliefs. We develop laws to govern our communities.
7. Materials/Art: we produce things that replicate or express our experiences.
1/04/2012
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