Responsibilities To and From the Government

Catechism Readings:  Paragraphs 1878 – 1927

This week’s reading of Chapter Two, The Human Community focused on The Person and Society, and Participation in Social Life.  Up to now we have read on how the individual is responsible to act relative to following the example and words of Jesus.  This chapter speaks of how the individual is to act relative to society and his social communities, including government.  As we’ve read previously, man’s ultimate destiny is unity with God, which starts here on earth.  But that unity with God is for all men, and so all men are also destined for unity among themselves, and that too starts here on earth.

“There is a certain resemblance between the union of the divine persons and the fraternity that men are to establish among themselves in truth and love.  Love of neighbor is inseparable from love for God. 1878  The creation of voluntary associations and institutions must be encouraged … for the sake of attaining objectives that exceed individual capacities.  It develops the qualities of the person, especially the sense of initiative and responsibility and helps guarantee his rights.” 1882

“The Church has elaborated the principle of subsidiarity, according to which ‘a community of a higher order should not interfere in the internal life of a community of a lower order, depriving the latter of its functions.  1883  What individuals can accomplish by their initiative and efforts should not be taken from them by a higher authority.  A greater and higher social institution must not take over the duties of a subordinate organization.  YOUCAT Q323  Another task of the state is that of overseeing and directing the exercise of human rights in the economic sector.  However, primary responsibility in this area belongs not to the state but to individuals and to the various groups and associations which make up society.” 2431  I think the preceding are crucial paragraphs in this week’s teachings.  It is Catholic doctrine that responsibility begins at the individual level, and then goes upward for what cannot be accomplished by the individual --- the state has responsibilities, but it comes LAST in the chain.  Further, the state should not interfere with these individual or lower  level responsibilities, therefore, for example, a government program to feed my neighbor should only come after failed attempts for him to feed himself, me (his neighbor) to feed him, his church to help, his city to help, and his state to help.  And all these lower people and institutions have an obligation to help before seeking state help.  It’s John F. Kennedy’s famous speech:  “Ask not what your country can do for you, but what you can do for your country” (and your neighbor).  “(God) entrusts to every creature the functions it is capable of performing.  The principle of subsidiarity is opposed to all forms of collectivism.  It sets limits for state intervention.”  1885

“The inversion of means and ends, which results in giving the value of ultimate end to what is only a means … engenders unjust structures which ‘make Christian conduct in keeping with the commandments of the divine Law-giver difficult and almost impossible.” 1887   This is another crucial doctrine of the Church which we so often forget or confuse.  Often it is stated as “The ends do not justify the means.”  Therefore, for example, a good thing like “making sure someone has food to eat” does not make any means of achieving that end ALSO a good thing --- you can’t shoot someone to steal their food to achieve that good thing of helping someone else.  The same rationale holds true for cheating on your taxes or lying to get your abusive husband thrown in jail.  You may not accomplish a good thing by doing something bad.  The ends do not justify the means.  Coupled with subsidiarity above, the government can’t seek to do all kinds of “good things” and by violating the principle of subsidiarity, which would be a bad way to do things.

“The human person needs life in society in order to develop in accordance with his nature,” 1891 and by violating the principle of subsidiarity the government should not limit man’s development in society.  This principle aligns with the doctrine of Freedom and Responsibility which we learned in a previous lesson.  “Authority does not derive its moral legitimacy from itself … but must act for the common good as a ‘moral force based on freedom and a sense of responsibility.’” 1902

“If rulers were to enact unjust laws or take measures contrary to the moral order, such arrangements would not be binding in conscience.” 1903  “It is incumbent on those who exercise authority to strengthen the values that inspire the confidence of the members of the group and encourage them to put themselves at the service of others.” 1917

“An authority acts legitimately when it works for the sake of the Common Good.  The Common Good follows whenever the fundamental rights of the person are respected and men can freely develop their intellectual and religious potential.  The Common Good is best served where the good of the individual person and of the small units of society (for instance, the family) is central.  The individual and the smaller social unity need to be protected and promoted by the stronger power of State institutions.  The Common Good must be the business of everyone.  This happens first of all when men get involved in their particular surroundings – family, neighborhood, workplace – and take responsibility.  YOUCAT Q 326-8  YOUCAT had a great summary point, and raised the point about the value of the family and the necessity for government to protect it --- and not declare the family and marriage as we know it to be null and void.

Next week we will do the last article in this chapter, Social Justice, and begin with the first article of the next chapter, The Moral Law.  Social Justice should be interesting to understand; it’s certainly a term that is thrown around often enough in our society.  See you then.

       

Love The Sinner --- I Guess That's Me!

I noticed right away the title of this section of the catechism:  Mercy and Sin.  It reminded me of a section we reviewed earlier:  Freedom and Responsibility.  In the earlier section we saw something which seemed such a good thing, but then there was that “and,” with freedom there went responsibility.  The opposite seems to hold true with this section.  There is sin, which seems like such a bad thing, but then there is that “and,” reminding us that with sin there is mercy.  The good isn’t unreservedly good, and the bad isn’t unreservedly bad.  It reminds me of another thing we read of earlier, the virtue of Temperance, keeping control of ourselves.  Too much freedom can be a bad thing; too much sin can be a bad thing.  Temperance is called for.

Early on in our readings this week we see the tie between sin and mercy:  “To receive his mercy, we must admit our faults.  If we say we have no sin, we deceive ourselves, and the truth is not in us.  If we confess our sins, he is faithful and just, and will forgive our sins.”  1847   We also read of the workings of grace:  “To do its work grace must uncover sin (else how could we confess it?) so as to convert our hearts (this is the forming of conscience and creating an attitude of beatitude --- living like Jesus --- in our hearts).  This is subtly stating something which will be stressed later:  there is a reinforcement mechanism in our conscience:  sin and you are likely to sin more, turning your heart/conscience away for God, but see and confess your sin and practice good, and you are likely to sin less, turning your heart/conscience toward the ways God intended for you.

“Sin is an offense against reason, truth, and right conscience; it is a failure in genuine love for God and neighbor caused by a perverse attachment to certain goods.”  1849  This accepts that all God created is good, as said in Genesis, but that man and God himself are above other created things in their goodness.  Sin is not recognizing that difference, and setting a priority on loving the other things of creation, slighting God and neighbor.  “Perverse” is a good word to describe that type of love of things; it is not how we were created to love. 

“Like the first sin, it is disobedience, a revolt against God through the will to become ‘like gods,’ knowing and determining good and evil.”  1850   Regarding that first sin, “Man, tempted by the devil, let his trust in his creator die in his heart and, abusing his freedom, disobeyed God’s command.” 397 We learned previously about conscience and inclinations deep in our heart to do good, and the reasons to do good:  Trust in God.  That is so important a thing that we even had it printed on our money:  In God We Trust.  Sin is letting your trust in God die in your heart.  I don’t imagine it could be said better.

The catechism goes on to cite Matthew 15, noting that there are various ways to classify sins:  what they impact, the virtues they oppose, the commandments they violate, and whether they concern God, neighbor, or oneself.  The gravity of sin is generally identified as either being Mortal or Venial.  “Mortal sin destroys charity in the heart of man by a grave violation of God’s law; it turns man away from God, who is his ultimate end and his beatitude, by preferring an inferior good to him.  Venial sin allows charity to subsist, even though it offends and wounds it.”  1855  “Mortal sin, by attacking the vital principle within us – that is, charity – necessitates a new initiative of God’s mercy and a conversion of heart which is normally accomplished within the setting of the sacrament of confession.”  1856

“Mortal sin is sin whose object is grave matter and which is also committed with full knowledge and deliberate consent.”  1857 “It presupposes knowledge of the sinful character of the act, and of its opposition to God’s law.  Feigned ignorance and hardness of heart do not diminish, but rather increase, the voluntary character of a sin.”  1859

“Although we can judge that an act is in itself a grave offense, we must entrust judgment of persons to the justice and mercy of God.” 1861 This is a critical point:  we can judge an act as being sinful and speak out against it, but we cannot/should not judge people.  We judge the sin, not the sinner.  It is something we so often fail in. 

I’m reading a book right now which talks about sin in the world and in our culture, and how we should address it.  (I’ll review it soon on my other blog:  Do Not Be Anxious).  The book explains that if we just tell sinners they are bad, we will never convert them.  Like Paul preaching to the Greeks who worshipped many gods, the book explains that we must find good in the people and something in their ways so that we can initiate a conversation in agreement.  Paul pointed to a statue dedicated to the “unknown god” that the Greeks worshipped, and he said that Jesus was that god.  He had a point of conversation with which to engage the “sinners.”  The book I’m reading notes that we must begin to evangelize in the same manner.  Like Jesus, we have to sit down with the sinners, not condemn them.    This was emphasized in those above words from the catechism about not judging sinners, but only the sin.

“Deliberate and unrepented venial sin disposes us little by little to commit mortal sin.” 1863 This reads like the opposite of the words we read a few weeks back on virtues.  Repetitive small acts of virtue can build up habits, and habits can change inclinations of the heart --- making us more holy.  Repetitive small sins can build up habits, and change inclinations of the heart --- making us less holy.  We don’t want to get into the habit of sin by treating it lightly:  “It’s only a small sin.”  The next section on sin starts out stating it more bluntly:  “Sin creates a proclivity to sin; it engenders vice by repetition of the same acts.  This results in perverse inclinations which cloud conscience and corrupt the concrete judgment of good and evil.”  1865

The final two paragraphs in this section note the social action of sin.  “Sin is a personal act.  Moreover, we have a responsibility for the sins committed by others when we cooperate in them (in various ways listed).  Thus sin makes men accomplices of one another and causes … injustice to reign among them.” 1868-9 One of the ways listed as cooperating in others’ sin is “by not disclosing or not hindering them when we have an obligation to do so.”  I think this may apply to voting for those who actively support abortion.

Glancing at the YOUCAT section on sin, it largely re-enforced the above points in its question and answer format aimed at teens.  I liked this line, however, that it quoted from St. Augustine:  Sin is ultimately “love of oneself even to contempt of God.”  I don’t think any of us would categorize our sins that way --- unless we took the time to think about them. 

Next week we’ll read Article 1 and 2 of Chapter Two in the Life in Christ section of the catechism.  The topics are The Person and Society, and Participation in Social Life --- maybe we’ll talk about partying?  (I don’t know; I haven’t read ahead yet.)  See you then.     

Becoming More Christ-Like

The catechism readings this week went a long way toward summing up the lesson of this particular chapter.  Section One of the catechism (Life In Christ) is about man’s vocation:  Life in the Spirit.  Chapter One (which we’ve been going through these past few weeks) is about The Dignity of the Human Person.  That dignity flows from the fact that we are made in the image of God, something we’ve heard over and over in the past.  We’ve reviewed doctrines which explain how we are meant to live in that image, how we freely act to grow in holiness, and (in this week’s reading) how we can measure our progress.  Here’s a quick summary:

The Beatitudes (given in the Sermon on the Mount) depict the countenance of Jesus Christ --- the countenance we should aspire to imitate --- and the actions and attitudes characteristic of the Christian life. 1717  The Beatitudes reveal the goal of human existence, the ultimate end of human acts:  God calls us to his own beatitude. 1719  The beatitude we are promised confronts us with decisive moral choices along the way.  It invites us to purify our hearts of bad instincts and to seek the love of God above all else. 1723

By reason, man is capable of understanding the order of things established by the Creator, and recognizing the voice of God (and the urgings of his Spirit).  1704, 6  By free will, man is capable of directing himself toward his true good.  1704  The right to the exercise of freedom, especially in moral and religious matters, is an inalienable requirement of the dignity of the human person. 1738   (This right, a doctrine of our faith, is being denied to Christians by recent government dictates.)  A morally good act requires the goodness of the object, of the end, and of the circumstances together.  1755  It belongs to the perfection of the moral or human good that the passions (emotions) be governed by reason.  1767  The perfection of the moral good consists in man’s being moved to the good not only by his will but also by his “heart.” 1775

Thus, we’ve seen that our goal in life is to imitate Jesus.  By reason and free will, we can direct ourselves toward that type of life.  Our natural emotions can lead us astray, so we need to evaluate them with reason, not just give in to them.  If we form our “heart” correctly, we will not have dwell on how to choose the good, but will be naturally inclined toward it.  Thus we came to this week, our conscience which can be formed as “our heart” to incline us toward the good, and the virtues which help form it.

Conscience is a judgment of reason whereby the human person recognizes the moral quality of a concrete act that he is going to perform. 1778  The education of the conscience is a lifelong task; prudent education teaches virtue.  1784  (We reflected on this statement:  At any point in our life our conscience IS imperfect; while we can and must rely on it, we must also question it, especially if we find indicators that it may be in error --- such as comments or contrary actions from friends, or contrary authoritative teaching of the Church, or even the actions of the masses (is everyone else wrong and I’m right?)  Fortunately, as we read on, we learned some means of educating our conscience, and measuring its correctness).

In the formation of conscience the Word of God is the light for our path; we must assimilate it in faith and prayer.  We are assisted by the gifts of the Holy Spirit, aided by the witness or advice of others and guided by the authoritative teaching of the Church. 1784  Some rules always apply to our actions:  One may never do evil so that good may result from it; the Golden Rule: Whatever you wish that men would do to you, do so to them; and, charity always proceeds by way of respect for one’s neighbor.  1789  A well-formed conscience is upright and truthful.  It formulates its judgments according to reason, in conformity with the true good willed by the wisdom of the Creator.  1798

 A virtue is an habitual (over and over and over, practice, practice, practice) and firm disposition (attitude) to do the good.  The virtuous person tends toward the good with all his sensory and spiritual powers; he pursues the good and chooses it in concrete actions.  The goal of a virtuous life is to become like God.   1803  (The practice of virtues educates our conscience, inclines it to naturally choose the good.  This is the answer to the question of: “Just what do I do to grow in holiness and become more like God?”  Practice virtues.)

Human virtues are firm attitudes, stable dispositions, habitual perfections of intellect and will that govern our actions, order (prioritize) our passions, and guide our conduct according to reason and faith.  They make possible ease, self-mastery, and joy (it doesn’t feel hard or rule-driven) in leading a morally good life.  These virtues are acquired by human effort.  They are the fruit and seed (they re-enforce themselves) of morally good acts (the more you do good, the easier it becomes to do good).  1803  YOUCAT said it well:  We must work at forming our character so that we can freely, joyfully, and easily accomplish what is good. Q 300

Four (human) virtues play a pivotal role and accordingly are called “cardinal” virtues:  Prudence, Justice, Fortitude, and Temperance.  1805  (The first three are oriented toward our behavior toward our neighbor, while the last is oriented towards ourselves.)  Temperance is the moral virtue that moderates the attraction of pleasures and provides balance in the use of created goods.  It ensure the will’s mastery over instincts and keeps desires within the limits of what is honorable. (self-control) 1809 

Human virtues, acquired by education, by deliberate acts and by a perseverance ever-renewed in repeated efforts (practice, practice, practice) are purified and elevated by divine grace.  With God’s help, they forge character. (The answer to the question:  “What kind of a man are you?”) 1810  It is not easy for man, wounded by sin, to maintain moral balance.  Christ’s gift of salvation offers us (we can refuse) the grace necessary to persevere in the pursuit of the virtues.  Everyone should always ask for this grace of light and strength, frequent the sacraments, cooperate with the Holy Spirit, and follow his calls to love what is good and shun evil. 1811

The human virtues are rooted in the theological virtues (faith, hope and charity) which adapt man’s faculties for participation in the divine nature (the heavenly beatitude).  They dispose Christians to live in a relationship with the Holy Trinity.  1812  They are infused by God into the souls of the faithful to make them capable of acting as his children and meriting eternal life.  1813  (Therefore:  theological virtues are infused by God, and human virtues are acquired by man’s effort)

The moral life of Christians is sustained by the Gifts of the Holy Spirit.  These are permanent dispositions (inclinations) which make man docile in following the promptings of the Holy Spirit.  They complete and perfect the virtues of those who receive them.  1830, 1  The Fruits of the Spirit are perfections that the Holy Spirit forms in us as the first fruits of eternal glory (signs of meriting heaven).  1832  We cannot therefore rely on our feelings or our works to conclude that we are justified and saved.  However, according to the Lord’s words – “Thus you will know them by their fruits” – reflection on God’s blessings in our life and in the lives of the saints offers us a guarantee that grace is at work in us. 2005  (Therefore, we can’t be sure we are saved, but reflection on God’s blessings, the fruits of the Spirit, are an indicator of our progress).

The Greek word metanoia means to receive different thoughts, and gain deeper insight.  It refers to a changing of direction, a conversion.  It is not a static concept; you don’t convert your thoughts instantly, it is an on-going process (from Stinissen’s book This Is The Day).  That is what we are learning about here, an opening of our eyes, and seeing how we are to live --- and how to change ourselves to live that way.

    ……………..

So, we’ve learned about our goal in life, how we are given tools to reach that goal, how we can work to make progress, and how we can measure our progress.  We’ve learned how to get our life on the path to heaven.  Unfortunately, ….next week we’ll read Article 8 of Chapter One:  Mercy and Sin, things which may help us get moving again when we’re stuck in a rough spot on the path, or throw us off the path completely.   (Maybe you need to read those words above again:  It’s not easy.)    

Thoughts on Catechism Study Format

As I again typed up notes from our last session, I feel a discontent with the format I am using here, in this blog. 

Our weekly meetings at my house consist of about an hour of prayer, both to calm our distractions and open us to what God may be wishing us to learn this night.  Then we spend about an hour reading aloud the catechism, paragraph after paragraph, commenting as we go.  Those who read the material ahead of time note some of the key points in cross-reference paragraphs, so we see the total doctrine of faith --- how it came from God, defines our actions, and fits into the united life of the people of God.  This is good, and I believe if there is learning to be done here, it will come forth, varying by the individuals present. 

Depending on the level of knowledge and depth of faith, differing people feel differing levels of importance about the material covered.  For some it is “I knew that,” for others it is “that’s deeper than I thought,” and for others it is a total “I didn’t know that.”  That is all well and good.  We are doing this to learn that which we don’t know, and re-enforce that which we do (or “think” we do.)  And I expect there will be some weeks where any or even all of us will think:  borrrrriiinnnng.  We’ll do those weeks anyway.

What I am concerned about is those who can’t attend a class and rely on notes afterward, and/or wish to perhaps follow here on the internet.  How does this become something of learning for them.  What I’ve done thus far in these first few weeks seems weak to me.  Myself, I find I spend too much time listening to others’ comments, trying to document what THEY thought important or new.  And while I’m listening or writing, I’m not thinking --- or am missing something else.  Being a note-taker and participant doesn’t work for me.  Further, relative to what others say or note, I feel I am inadequate to state their feelings or passions about a topic.  At any rate, it doesn’t seem to work for me, and I suspect, for anyone who would choose to use this blog.  Therefore, I will make a change.

Going forward, I will post a page listing the next week’s readings (Scripture and Catechism) on the web.  Anyone wishing to in some way follow or participate in this organized study of the catechism can offer comments (or questions) --- long or short --- to that week’s readings on that post.  At my study group, we’ll read these others’ thoughts and discuss along with ours.  Then, instead of notes, I’ll edit that same page, adding MY summary thoughts on the catechism readings and things of importance.  (After all, this IS my blog.)

I hope that will make things clearer and easier to read than the paragraph by paragraph note-taking format I used the first three weeks.  And I hope it will give an opportunity for others, should there be any, to also participate.

And of course, on this and anything else here, please offer your comments.

Notes July 3

·         Jeanne, Tom, Pam and Carol attended tonight.

·         We started with a follow-up on last week’s lesson on Beatitude by looking briefly at Cantalamessa’s book: Beatitudes.  He gave some sample questions based on the beatitudes we might use as a nightly examination of conscience, a check on how well we are living this important teaching from the Mount.  Cantalamessa noted:  Christ lived three degrees of poverty:  being and living poor, with few possessions; poor with regards to friends and even relatives; and poor with regard to his power, wisdom, and glory.  This is being poor in spirit.  Blessed are the poor in spirit, for theirs is the kingdom of heaven. 

·         We said opening prayers for wisdom and the Prayer to the Apostle Paul, and then sang two of Amy Grant’s songs, Lord I Hope This Day is Good and Amazing Grace.  (She sings a lot better than I), and then read the readings of the day.  It was the feast day of St. Thomas, and his lack of faith seemed appropriate to reflect on, and why we are doing these study nights.

·         We then read the prayers for Ourselves, Those We Love, Those Who Need Your Help, and For The Church, adding numerous petitions of those people and things we care about.  And then we prayed the Prayer of Thanksgiving.  We closed with the prayer noting that we will continue to struggle on.  And after about 45 minutes, we turned to the catechism study for the night.

·         We briefly looked at the key points on the paper about how to use the catechism, in particular the importance of using the paragraph cross-references provided in the margins to relate the full, complete teaching of the catechism --- the CCC is not a book listing separate doctrines, they are all related to the meaning and living of the Christian faith.

·         Article 3 (page 430 in my book) defined freedom, noting that it is rooted in reason and will (1731) --- two important points brought out again and again in the following paragraphs.  Freedom, in its perfection, is the free submission to God, a friendship with God.

·         Paragraph 1733 notes that the proper use of freedom is to choose the good, with a conscience formed by practice of virtue, the “habitual and firm disposition to do the good.” (1803).  In P1734 it is noted that freedom comes with responsibilities; in choosing your are responsible for your choices, good or bad, but our life’s goal is to progress in virtue, knowledge of the good, and self-control, so we can freely choose the good.

·         In paragraph 1738 we see these words:  “The right to the exercise of freedom, especially in moral and religious matters, is an inalienable requirement of the dignity of the human person.  This right must be recognized and protected by civil authority.”  This doctrine of the Catholic Church is what is being clearly violated by the HHS mandate on paying for contraception and abortificants. 

·         Paragraphs 1740 and onward talk about threats to freedom, and that the continual choosing of evil if falling into the slavery of sin, which takes away man’s freedom to choose good.  In the x-ref P1887 we read: “The inversion of means and ends, which results in giving the value of ultimate end to what is only a means for attaining it…” 

·         In P1742 and e-ref P1784 is re-emphasized that we must grow in freedom, with the help of God’s grace, and that the education of conscience is a lifelong task. 

·         Article 4 talked about the morality of human acts, and the importance of all three, the object, intention, and circumstances of our actions.  P1760 summarizes:  A morally good act requires the goodness of the object, of its end, and of its circumstances together.  The catechism had good examples, but we wished for more.

·         Article 5 spoke of the morality of human passions, like anger.  In general, it noted that we must form our consciences for the good, so that good becomes natural for us.  Then, when our passions kick in, they will kick in for the good, but that will seem reasonable to us.  “It belongs to the perfection of the moral or human good that the passions be governed by reason.” (P1767).  Therefore, there is no such thing as “mindless anger.”  Our passions arise from within us, and as P1773 summarizes, “In the passions, as movements of the sensitive appetite, there is neither moral good nor evil, But insofar as they engage reason and will, there is moral good or evil in them.

·         Paragraph 1775 importantly says:  “The perfection of the moral good consists in man’s being moved to the good not only by his will but also by his “heart”.

·         In YOUCAT question 293 there is this:  Q: Why did God give us passions or emotions?  A: God made man in such a way that he can love and hate, desire or despise something, be attracted by some things and afraid of others, be full of joy, sorrow, or anger.  In the depths of his heart, man always loves good and hates evil --- or what he considers to be such. 

·         In YOUCAT Question 294 there is this:  Q: Is someone a sinner if he experiences strong passions within himself?  A:  Passions that are ordered to the good become virtues.  They then become the motive force of a life of fighting for love and justice.  Passions that overpower a person, rob him of his freedom and entice him to evil, we call vice. 

While we did three Articles this week, there were only 45 paragraphs.  Next week we will only do the next two Articles (6 & 7) on Moral Conscience and Virtues, but it will be 69 paragraphs. Read ahead if possible, and look at the cross-references!!

Notes From June 19

Excerpts of Introduction by Pope John Paul II

·         To all the People of God …

·         At a Synod of Bishops meeting in 1985 “very many have expressed the desire that a catechism of all catholic doctrine regarding both faith and morals be composed … a point of reference.  The presentation of doctrine (in it) must be biblical and liturgical.  It must be sound doctrine suited to the present life of Christians”. … (This resulted in) this ‘reference text’, entitled the Catechism of the Catholic Church.

·         I declare it to be a sure norm for the teaching of the faith. … Therefore, I ask all the Church’s Pastors and the Christian faithful to receive this catechism and to use it.

·         It is meant to support ecumenical efforts that are moved by the holy desire for the unity of all Christians, showing carefully the content and wondrous harmony of the catholic faith.

Prologue

·         The Life of Man – To Know and Love God.  God, infinitely perfect and blessed in himself, in a plan of sheer goodness freely created man to make him share in his own blessed life. In his Son and through him, he invites men to become, in the Holy Spirit, his adopted children and thus heirs of his blessed life.

·         Handing on the Faith: Catechesis.  Quite early on, the name catechesis was given to the totality of the Church’s efforts to make disciples, to help men believe that Jesus is the Son of God. … the teaching of Christian doctrine … in an organic and systematic way.

·         Catechesis is built on elements of the Church’s pastoral mission: initial proclamation of the Gospel to arouse faith; examination of the reasons for belief; experience of Christian living; celebration of the sacraments; integration into the ecclesial community; and apostolic and missionary witness.

·         The Aim and Intended Readership of This Catechism.  This catechism aims at presenting an organic synthesis of the essential and fundamental contents of Catholic doctrine, as regards both faith and morals.  Its principle sources are the Sacred Scriptures, the Fathers of the Church, the liturgy, and the Church’s Magisterium.

·         It is offered as an instrument in fulfilling their responsibility of teaching the People of God.  It will also be useful reading for all other Christian faithful.

·         The plan of this catechism is inspired by the great tradition of catechisms which build catechesis on four pillars:  the baptismal profession of faith (the Creed), the sacraments of faith, the life of faith (the Commandments) and the prayer of the believer (the Lord’s Prayer).

I am planning to begin the Catechism study with Part Three:  The life of faith.  There are two reasons for this.  1) This section talks about the “ways we can achieve the image of God through right conduct freely chosen, with the help of God’s law and grace.”  It is practical and can be immediately applied.  2) Sections on the Creed or sacraments or Our Father might seem “old hat” --- “I already know that.”  I don’t want to bore myself, or anyone else.  Since the catechism is constructed as a whole, there is a risk that jumping to Part Three I may miss some foundations found in Parts One and Two, but I’m hoping footnotes and references will minimize this.  If not, I’ll go back as necessary.  The timing for readings each week is in the Study Agenda (attached separately).        June 26: pp 421-429 

How To Use The Catechism

These are excerpts and notes from the book:  The Catechism of the Catholic Church and the Craft of Catechesis, by Petroc Willey, Pierre de Cointet, and Barbara Morgan.  It is an excellent read for those setting about using the catechism as a teaching tool.  It explains the catechism and its structure, and then sets forth the manner in which you should teach from it, and how to check whether you are staying on course.

For purposes of our Tuesday night catechism study group, there is not teacher; we are learning together.  Therefore, the points I note below are merely some of the many key points of this book, but ones which I believe may help us see better what we are about, and also help us to use the tools within the catechism more effectively.

·         “The catechism is not a work to be read briefly or hastily; one needs to stay with the text, pray with it and immerse oneself in it to appreciate fully its visionary power and the compelling sense of beauty, goodness, and truth that radiates from its pages.  It benefits from this slow reading aloud of the text.” (pp: xi- xii)

·         “There is a vital need to understand the difference between doctrine and theology.  Doctrine … is salvific; it leads us toward holiness.  The Catechism contains doctrine, not theology – theology being the activity of reflecting upon doctrine. … The Catechism of the Catholic Church is situated at a level that precedes theological concepts and that provides their foundation.  (p: xxxi)

·         “The Catholic Faith is not a series of isolated propositions to be believed, but a unified whole, rooted in the unity of God.”  Many people may only be catechized in “fragments of that meaning.”  (pp 2-3)

·         “The Catechism gives us an organic presentation of the Faith.  The annunciation of the Faith is made, not as a list of points, or isolated truths, but as a living, organic whole, in which the connections between the spiritual life and dogma, between the liturgy and the moral life, and between the personal and communal dimensions of the Faith, are stressed” (p7)

·         The Catechism is broken into four parts.  The first two have to do with God’s action:  the Creed and the Liturgy and Sacraments.  The last two have to do with our response:  Life in Christ and Prayer.   Knowing about God and the saving work of Christ is key to understanding the second half of the catechism, our response and our dependence on grace.

·         In the section titled Life in Christ, “The moral life, for a Christian, is not the fruit of human effort, striving after near-impossible ideals, of ‘dreaming the impossible dream’; it is the fruit of a new life, described in terms of both an incorporation into Christ at baptism and the reception of the Holy Spirit, who ‘having become their life, prompts them (Christians) to act.’”  (p21)

·         “And now here is the remarkable teaching of the Catholic Faith, so beautifully and powerfully expressed in the Catechism: what we would never have been able to discover, but needed to have revealed to us, is the condescension of God, who teaches us how to stand as beggars before him by himself coming as a beggar, and asking us for a drink to quench his thirst; our desire for good things from him is only a pale reflection of his desire for us and for our good.  (pp 21-22)

·         “The Catechism is concerned to identify with precision the meaning of each individual doctrine and … the relation and connection of each doctrine to the whole Faith.”  (p 31)

·         “Cross-referencing between paragraphs is one of the main ways the authors of the Catechism encourage us to help us make the links between the different dimensions of the Christian Faith in our lives.  … Numerous cross-references in the margin of the text as well as the analytical index and the end of the volume, allow the reader to view each theme in its relationship with the entirety of the faith.”  (p 35)

·         “We practice an organic reading and teaching of the Faith, especially through the use of cross-references in the Catechism.” (p 39)

·         “C.S. Lewis presented a useful analogy in Mere Christianity to help us think about the relationship between knowing God personally and knowing about God.  He said that experiencing God might be compared to standing on a beach, sensing the power of the waves.  Doctrines, on the other hand, are more like a map of the sea – far less interesting than the sea itself, but if we want to get anywhere and not merely stand on the beach all day we will need the map.  Doctrine is what we need if we want to be practical about the Christian life and start moving. “  (pp 44-45)

Intercessory Prayers (v 7-3)

For Ourselves
Dear Jesus, help me to spread Your fragrance everywhere I go.  Flood my soul with Your Spirit and life.  Penetrate and possess my whole being so utterly that all my life may only be a radiance of you.  Shine through me and so be in me that every soul with whom I come in contact may know Your presence in my soul.  Let them look up and see no longer me but only Jesus!  Stay with me and then I shall begin to shine as you shine so to be a light to others; the light, O Jesus, will be all from you; none of it will be mine; it will be You shining on others through me.  Let me thus praise you in the way You do love best by reradiating you to those around me.  Let me preach you without preaching, not by words but by my example, by the catching force of the sympathetic influence of what I do, the evident fullness of the love my heart bears to You. Amen.                                                                  (Prayer of St. John Neumann)  

Lord, Come into my heart   (Pause in silence)

For Those We Love
Father, at this moment I try to clear my mind of thoughts which distract me from speaking clearly to You, but I can never clear my heart of love and concern for those You brought into my life who are near and dear to me.  I thank You for these gifts, and ask that You always bless them.  Tonight, I especially ask Your blessings for:

·         (Tom) For my mom, that God continues to bless her with good health

·         (Jeanne) For my kids that Paul & Michelle come back to the church, and that others grow in their love of God.  And for Joey’s baptism. 

·         (Amy) For the conversion of my parents, family, and friends.     

R.  Lord, hear our prayers for those we love.

For Those Who Need Your Help
Lord, You bring into my life people who need Your help.  By myself, I am a weak and frail human; I can do nothing for them.  If it is Your will, use me that they may see not what I do, but what YOU do for them.  I pray for those You have sent to me to care for, and those who need Your strength.

·         For those on our Church prayer chain, who have asked that we pray for them

·         For this country and its leaders (esp. for those who say they are Catholic), that they may be open to your Wisdom

·         For the upcoming election and judgment on the HHS mandate.       

R.  Lord, hear our prayers for those who need Your help.

Today’s Scripture Readings

For Your Church
Jesus gave Peter the keys to your kingdom.  Father, I pray for Your church upon the earth, that it may be strong against the snares of the devil, and it may lead everyone into Your kingdom.

·         For your servant, Pope Benedict XVI

·         For non-practicing Catholics, that the seed you planted in Baptism may never grow sterile, but bloom in Your own good time.

·         For suffering Christians around the world, that they know in their hearts the pains that Jesus suffered for them, and so may more easily bear their pains for Him.

·         For those who willingly suffer for others --- give them strength.

·         For the souls in Purgatory, especially those of our deceased family members.

·         For a reversal of Roe vs Wade, and an end to abortion, euthanasia, and the death penalty.     

R.  Lord, hear our prayers for Your Church

In Thanksgiving
Lord, I can’t thank You enough for Your many blessings, yet I rarely even start.  Father, tonight I want to thank You for all You have done for me:  this week, this year, in my entire life.  You have answered my prayers; You have heard my call of:  “Abba – Father help me.”  Thank You.

·         For Your help in all our daily tasks

·         For the people you place in our lives who help bring us closer to You.

·         For your saints in heaven, and those on earth who show us the way to follow You.

·         For those who willingly give their lives in prayer and in sacrifice for others.

·         For Christian radio, television, magazines, newspapers, and books which help spread your Word.

R.  Lord, we give You praise and thanksgiving for Your many blessings on us.

R.
Oh Lord Jesus Christ.  You alone know the holiness of God and the weakness of humanity.  You alone have dwelt in the heavens and on the earth.  Though without sin, You have borne our infirmities and tasted the bitter effects of our evil deeds.  You call us to be holy so that we may pass on to that holy life which is without any change or sorrow, to that place of endless day where there is no mourning or crying anymore.  You have gone before us and sent the Advocate to stand beside us in our trials.

O Divine Master, call us ever more powerfully to follow You on the way of holiness.  Call us to sanctification by Your life and death, by Your Word and sacraments.  Save those who are dear to us.  Save those who have strayed.  Call to those who are perishing, because you have died for us all.  And make us by Your grace, witnesses to your salvation and holiness in this world, in which we struggle on, guided by the light shining from Your cross.  Amen.