I will continue to update the Blog this week; however, here are most of the notes from this unit:
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.
10/27/2012
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.
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