Pillar Focus other
Showing posts with label Other. Show all posts
Showing posts with label Other. Show all posts
Other Liturgical Celebrations
Pillar Focus Other: Other Liturgical Celebrations
This chapter comes right after the part of the Catechism which explains each of the Seven Sacraments (the primary liturgical celebrations). Since it's a short chapter, the Compendium version is presented here in its entirety.
THE SACRAMENTALS
What are the sacramentals?
These are sacred signs instituted by the Church to sanctify different circumstances of life. They include a prayer accompanied by the sign of the cross and other signs. Among the sacramentals which occupy an important place are: blessings, which are the praise of God and a prayer to obtain his gifts, the consecration of persons and the dedication of things for the worship of God (CCCC 351).
What is an exorcism?
When the Church asks with its authority in the name of Jesus that a person or object be protected against the power of the Evil One and withdrawn from his dominion, it is called an exorcism. This is done in ordinary form in the rite of Baptism. A solemn exorcism, called a major exorcism, can be performed only by a priest authorized by the bishop (CCCC 352).
What forms of popular piety accompany the sacramental life of the Church?
The religious sense of the Christian people has always found expression in the various forms of piety which accompany the sacramental life of the Church such as the veneration of relics, visits to sanctuaries, pilgrimages, processions, the stations of the cross and the rosary. The Church sheds the light of faith upon and fosters authentic forms of popular piety (CCCC 353).
The Christian who dies in Christ reaches at the end of his earthly existence the fulfillment of that new life which was begun in Baptism, strengthened in Confirmation, and nourished in the Eucharist, the foretaste of the heavenly banquet. The meaning of the death of a Christian becomes clear in the light of the death and Resurrection of Christ our only hope. The Christian who dies in Christ Jesus goes “away from the body to be at home with the Lord” (2 Corinthians 5:8) (CCCC 354).
What do funeral rites express?
Although celebrated in different rites in keeping with the situations and traditions of various regions, funerals express the paschal character of Christian death in hope of the resurrection. They also manifest the meaning of communion with the departed particularly through prayer for the purification of their souls (CCCC 355).
What are the main moments in funerals?
Usually, funeral rites consist of four principal parts: welcoming the body of the deceased by the community with words of comfort and hope, the liturgy of the Word, the Eucharistic Sacrifice, and the farewell in which the soul of the departed is entrusted to God, the Source of eternal life, while the body is buried in the hope of the resurrection (CCCC 356).
Further Reading
Introduction to Sacramentals (fisheaters.com)
Sacramentals: What are they? (ewtn.com)
The Holy Rosary
Read the Catechism
Sacramentals
In Brief
Christain Funerals
I. The Christian's Last Passover
II. The Celebration of Funerals
This chapter comes right after the part of the Catechism which explains each of the Seven Sacraments (the primary liturgical celebrations). Since it's a short chapter, the Compendium version is presented here in its entirety.
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| Single-decade Rosary |
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St. Benedict Medal |
What is an exorcism?
When the Church asks with its authority in the name of Jesus that a person or object be protected against the power of the Evil One and withdrawn from his dominion, it is called an exorcism. This is done in ordinary form in the rite of Baptism. A solemn exorcism, called a major exorcism, can be performed only by a priest authorized by the bishop (CCCC 352).
What forms of popular piety accompany the sacramental life of the Church?
The religious sense of the Christian people has always found expression in the various forms of piety which accompany the sacramental life of the Church such as the veneration of relics, visits to sanctuaries, pilgrimages, processions, the stations of the cross and the rosary. The Church sheds the light of faith upon and fosters authentic forms of popular piety (CCCC 353).
CHRISTIAN FUNERALS
What is the relationship between the sacraments and the death of a Christian? |
| source |
What do funeral rites express?
Although celebrated in different rites in keeping with the situations and traditions of various regions, funerals express the paschal character of Christian death in hope of the resurrection. They also manifest the meaning of communion with the departed particularly through prayer for the purification of their souls (CCCC 355).
What are the main moments in funerals?
Usually, funeral rites consist of four principal parts: welcoming the body of the deceased by the community with words of comfort and hope, the liturgy of the Word, the Eucharistic Sacrifice, and the farewell in which the soul of the departed is entrusted to God, the Source of eternal life, while the body is buried in the hope of the resurrection (CCCC 356).
Further Reading
Introduction to Sacramentals (fisheaters.com)
Sacramentals: What are they? (ewtn.com)
The Holy Rosary
Read the Catechism
Sacramentals
In Brief
Christain Funerals
I. The Christian's Last Passover
II. The Celebration of Funerals
The Dignity of the Human Person (Part 1)
Pillar Focus Other
Over the next three weeks, we'll be looking at a section in the Catechism titled "Dignity of the Human Person." The entries on this topic will come from the Compendium of the Catechism of the Catholic Church.
358. What is the root of human dignity?
The dignity of the human person is rooted in his or her creation in the image and likeness of God. Endowed with a spiritual and immortal soul, intelligence and free will, the human person is ordered to God and called in soul and in body to eternal beatitude.
359. How do we attain beatitude?
We attain beatitude by virtue of the grace of Christ which makes us participants in the divine life. Christ in the Gospel points out to his followers the way that leads to eternal happiness: the beatitudes. The grace of Christ also is operative in every person who, following a correct conscience, seeks and loves the true and the good and avoids evil.
[CLICK HERE to learn about the beatitudes]
360. Why are the beatitudes important for us?
The beatitudes are at the heart of Jesus’ preaching and they take up and fulfill the promises that God made starting with Abraham. They depict the very countenance of Jesus and they characterize authentic Christian life. They reveal the ultimate goal of human activity, which is eternal happiness.
361. What is the relationship between the beatitudes and our desire for happiness?
The beatitudes respond to the innate desire for happiness that God has placed in the human heart in order to draw us to himself. God alone can satisfy this desire.
362. What is eternal happiness?
It is the vision of God in eternal life in which we are fully “partakers of the divine nature” (2 Peter 1:4), of the glory of Christ and of the joy of the trinitarian life. This happiness surpasses human capabilities. It is a supernatural and gratuitous gift of God just as is the grace which leads to it. This promised happiness confronts us with decisive moral choices concerning earthly goods and urges us to love God above all things.
Study the Catechism
Over the next three weeks, we'll be looking at a section in the Catechism titled "Dignity of the Human Person." The entries on this topic will come from the Compendium of the Catechism of the Catholic Church.
MAN THE IMAGE OF GOD
The dignity of the human person is rooted in his or her creation in the image and likeness of God. Endowed with a spiritual and immortal soul, intelligence and free will, the human person is ordered to God and called in soul and in body to eternal beatitude.
OUR VOCATION TO BEATITUDE [Eternal Happiness]
359. How do we attain beatitude?
We attain beatitude by virtue of the grace of Christ which makes us participants in the divine life. Christ in the Gospel points out to his followers the way that leads to eternal happiness: the beatitudes. The grace of Christ also is operative in every person who, following a correct conscience, seeks and loves the true and the good and avoids evil.
[CLICK HERE to learn about the beatitudes]
360. Why are the beatitudes important for us?
The beatitudes are at the heart of Jesus’ preaching and they take up and fulfill the promises that God made starting with Abraham. They depict the very countenance of Jesus and they characterize authentic Christian life. They reveal the ultimate goal of human activity, which is eternal happiness.
361. What is the relationship between the beatitudes and our desire for happiness?
The beatitudes respond to the innate desire for happiness that God has placed in the human heart in order to draw us to himself. God alone can satisfy this desire.
362. What is eternal happiness?
It is the vision of God in eternal life in which we are fully “partakers of the divine nature” (2 Peter 1:4), of the glory of Christ and of the joy of the trinitarian life. This happiness surpasses human capabilities. It is a supernatural and gratuitous gift of God just as is the grace which leads to it. This promised happiness confronts us with decisive moral choices concerning earthly goods and urges us to love God above all things.
Study the Catechism
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#357-362
English, Español, Português |
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| part 3, section 1, ch 1, articles 1&2 English, Español, Português |
The Dignity of the Human Person (Part II)
Pillar Focus Other
From the Compendium of the Catechism of the Catholic Church:
363. What is freedom?
Freedom is the power given by God to act or not to act, to do this or to do that, and so to perform deliberate actions on one's own responsibility. Freedom characterizes properly human acts. The more one does what is good, the freer one becomes. Freedom attains its proper perfection when it is directed toward God, the highest good and our beatitude. Freedom implies also the possibility of choosing between good and evil. The choice of evil is an abuse of freedom and leads to the slavery of sin.
364. What is the relationship between freedom and responsibility?
Freedom makes people responsible for their actions to the extent that they are voluntary, even if the imputability and responsibility for an action can be diminished or sometimes cancelled by ignorance, inadvertence, duress, fear, inordinate attachments, or habit.
365. Why does everyone have a right to exercise freedom?
The right to the exercise of freedom belongs to everyone because it is inseparable from his or her dignity as a human person. Therefore this right must always be respected, especially in moral and religious matters, and it must be recognized and protected by civil authority within the limits of the common good and a just public order.
366. What place does human freedom have in the plan of salvation?
Our freedom is weakened because of original sin. This weakness is intensified because of successive sins. Christ, however, set us free “so that we should remain free” (Galatians5:1). With his grace, the Holy Spirit leads us to spiritual freedom to make us free co-workers with him in the Church and in the world.
367. What are the sources of the morality of human acts?
The morality of human acts depends on three sources: the object chosen, either a true or apparent good; the intention of the subject who acts, that is, the purpose for which the subject performs the act; and the circumstances of the act, which include its consequences.
368. When is an act morally good?
An act is morally good when it assumes simultaneously the goodness of the object, of the end, and of the circumstances. A chosen object can by itself vitiate an act in its entirety, even if the intention is good. It is not licit to do evil so that good may result from it. An evil end corrupts the action, even if the object is good in itself. On the other hand, a good end does not make an act good if the object of that act is evil, since the end does not justify the means. Circumstances can increase or diminish the responsibility of the one who is acting but they cannot change the moral quality of the acts themselves. They never make good an act which is in itself evil.
369. Are there acts which are always illicit?
There are some acts which, in and of themselves, are always illicit by reason of their object (for example, blasphemy, homicide, adultery). Choosing such acts entails a disorder of the will, that is, a moral evil which can never be justified by appealing to the good effects which could possibly result from them.
370. What are the passions?
The passions are the feelings, the emotions or the movements of the sensible appetite - natural components of human psychology - which incline a person to act or not to act in view of what is perceived as good or evil. The principal passions are love and hatred, desire and fear, joy, sadness, and anger. The chief passion is love which is drawn by the attraction of the good. One can only love what is good, real or apparent.
371. Are the passions morally good or bad?
The passions insofar as they are movements of the sensible appetite are neither good nor bad in themselves. They are good when they contribute to a good action and they are evil in the opposite case. They can be taken up into the virtues or perverted by the vices.
372. What is the moral conscience?
Moral conscience, present in the heart of the person, is a judgment of reason which at the appropriate moment enjoins him to do good and to avoid evil. Thanks to moral conscience, the human person perceives the moral quality of an act to be done or which has already been done, permitting him to assume responsibility for the act. When attentive to moral conscience, the prudent person can hear the voice of God who speaks to him or her.
Study the Catechism
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MAN'S FREEDOM
Freedom is the power given by God to act or not to act, to do this or to do that, and so to perform deliberate actions on one's own responsibility. Freedom characterizes properly human acts. The more one does what is good, the freer one becomes. Freedom attains its proper perfection when it is directed toward God, the highest good and our beatitude. Freedom implies also the possibility of choosing between good and evil. The choice of evil is an abuse of freedom and leads to the slavery of sin.
364. What is the relationship between freedom and responsibility?
Freedom makes people responsible for their actions to the extent that they are voluntary, even if the imputability and responsibility for an action can be diminished or sometimes cancelled by ignorance, inadvertence, duress, fear, inordinate attachments, or habit.
365. Why does everyone have a right to exercise freedom?
The right to the exercise of freedom belongs to everyone because it is inseparable from his or her dignity as a human person. Therefore this right must always be respected, especially in moral and religious matters, and it must be recognized and protected by civil authority within the limits of the common good and a just public order.
366. What place does human freedom have in the plan of salvation?
Our freedom is weakened because of original sin. This weakness is intensified because of successive sins. Christ, however, set us free “so that we should remain free” (Galatians5:1). With his grace, the Holy Spirit leads us to spiritual freedom to make us free co-workers with him in the Church and in the world.
367. What are the sources of the morality of human acts?
The morality of human acts depends on three sources: the object chosen, either a true or apparent good; the intention of the subject who acts, that is, the purpose for which the subject performs the act; and the circumstances of the act, which include its consequences.
368. When is an act morally good?
An act is morally good when it assumes simultaneously the goodness of the object, of the end, and of the circumstances. A chosen object can by itself vitiate an act in its entirety, even if the intention is good. It is not licit to do evil so that good may result from it. An evil end corrupts the action, even if the object is good in itself. On the other hand, a good end does not make an act good if the object of that act is evil, since the end does not justify the means. Circumstances can increase or diminish the responsibility of the one who is acting but they cannot change the moral quality of the acts themselves. They never make good an act which is in itself evil.
369. Are there acts which are always illicit?
There are some acts which, in and of themselves, are always illicit by reason of their object (for example, blasphemy, homicide, adultery). Choosing such acts entails a disorder of the will, that is, a moral evil which can never be justified by appealing to the good effects which could possibly result from them.
THE MORALITY OF THE PASSIONS
The passions are the feelings, the emotions or the movements of the sensible appetite - natural components of human psychology - which incline a person to act or not to act in view of what is perceived as good or evil. The principal passions are love and hatred, desire and fear, joy, sadness, and anger. The chief passion is love which is drawn by the attraction of the good. One can only love what is good, real or apparent.
371. Are the passions morally good or bad?
The passions insofar as they are movements of the sensible appetite are neither good nor bad in themselves. They are good when they contribute to a good action and they are evil in the opposite case. They can be taken up into the virtues or perverted by the vices.
THE MORAL CONSCIENCE
Moral conscience, present in the heart of the person, is a judgment of reason which at the appropriate moment enjoins him to do good and to avoid evil. Thanks to moral conscience, the human person perceives the moral quality of an act to be done or which has already been done, permitting him to assume responsibility for the act. When attentive to moral conscience, the prudent person can hear the voice of God who speaks to him or her.
373. What does the dignity of the human person imply for the moral conscience?
The dignity of a human person requires the uprightness of a moral conscience (which is to say that it be in accord with what is just and good according to reason and the law of God). Because of this personal dignity, no one may be forced to act contrary to conscience; nor, within the limits of the common good, be prevented from acting according to it, especially in religious matters.
374. How is a moral conscience formed to be upright and truthful?
An upright and true moral conscience is formed by education and by assimilating the Word of God and the teaching of the Church. It is supported by the gifts of the Holy Spirit and helped by the advice of wise people. Prayer and an examination of conscience can also greatly assist one’s moral formation.
375. What norms must conscience always follow?
There are three general norms: 1) one may never do evil so that good may result from it; 2) the so-called Golden Rule, “Whatever you wish that men would do to you, do so to them” (Matthew 7:12); 3) charity always proceeds by way of respect for one’s neighbor and his conscience, even though this does not mean accepting as good something that is objectively evil.
376. Can a moral conscience make erroneous judgments?
A person must always obey the certain judgment of his own conscience but he could make erroneous judgments for reasons that may not always exempt him from personal guilt. However, an evil act committed through involuntary ignorance is not imputable to the person, even though the act remains objectively evil. One must therefore work to correct the errors of moral conscience.Study the Catechism
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| see: part 3, section 1, chapter 1, articles 3-6 |
The Dignity of the Human Person (Part III)
377. What is a virtue?
A virtue is an habitual and firm disposition to do the good. “The goal of a virtuous life is to become like God” (Saint Gregory of Nyssa). There are human virtues and theological virtues.378. What are the human virtues?
The human virtues are habitual and stable perfections of the intellect and will that govern our actions, order our passions and guide our conduct according to reason and faith. They are acquired and strengthened by the repetition of morally good acts and they are purified and elevated by divine grace.
379. What are the principal human virtues?
The principal human virtues are called the cardinal virtues, under which all the other virtues are grouped and which are the hinges of a virtuous life. The cardinal virtues are:
Prudence Justice Fortitude Temperance
380. What is prudence?
Prudence disposes reason to discern in every circumstance our true good and to choose the right means for achieving it. Prudence guides the other virtues by pointing out their rule and measure.
381. What is justice?
Justice consists in the firm and constant will to give to others their due. Justice toward God is called “the virtue of religion.”
382. What is fortitude?
Fortitude assures firmness in difficulties and constancy in the pursuit of the good. It reaches even to the ability of possibly sacrificing one’s own life for a just cause.
383. What is temperance?
Temperance moderates the attraction of pleasures, assures the mastery of the will over instincts and provides balance in the use of created goods.
384. What are the theological virtues?
The theological virtues have God himself as their origin, motive and direct object. Infused with sanctifying grace, they bestow on one the capacity to live in a relationship with the Trinity. They are the foundation and the energizing force of the Christian’s moral activity and they give life to the human virtues. They are the pledge of the presence and action of the Holy Spirit in the faculties of the human being.385. What are the theological virtues?
The theological virtues are:
Faith Hope Charity
386. What is the virtue of faith?
Faith is the theological virtue by which we believe in God and all that he has revealed to us and that the Church proposes for our belief because God is Truth itself. By faith the human person freely commits himself to God. Therefore, the believer seeks to know and do the will of God because “faith works through charity” (Galatians 5:6).
387. What is hope?
Hope is the theological virtue by which we desire and await from God eternal life as our happiness, placing our trust in Christ's promises and relying on the help of the grace of the Holy Spirit to merit it and to persevere to the end of our earthly life.
388. What is charity?
Charity is the theological virtue by which we love God above all things and our neighbor as ourselves for the love of God. Jesus makes charity the new commandment, the fullness of the law. “It is the bond of perfection” (Colossians 3:14) and the foundation of the other virtues to which it gives life, inspiration, and order. Without charity “I am nothing” and “I gain nothing” (1 Corinthians 13:1-3).
389. What are the gifts of the Holy Spirit?
The gifts of the Holy Spirit are permanent dispositions which make us docile in following divine inspirations. They are seven:
Wisdom Understanding Counsel Fortitude
Knowledge Piety Fear of the Lord
[Click here for St. Thomas Aquinas' interpretation of these gifts]
390. What are the fruits of the Holy Spirit?
The fruits of the Holy Spirit are perfections formed in us as the first fruits of eternal glory. The tradition of the Church lists twelve of them:
Charity Joy Peace Patience Kindness Goodness Generosity Gentleness Faithfulness Modesty Self-Control Chastity
SIN
It requires that we admit our faults and repent of our sins. God himself by his Word and his Spirit lays bare our sins and gives us the truth of conscience and the hope of forgiveness.
392. What is sin?
Sin is “a word, an act, or a desire contrary to the eternal Law” (Saint Augustine). It is an offense against God in disobedience to his love. It wounds human nature and injures human solidarity. Christ in his passion fully revealed the seriousness of sin and overcame it with his mercy.
393. Is there a variety of sins?
There are a great many kinds of sins. They can be distinguished according to their object or according to the virtues or commandments which they violate. They can directly concern God, neighbor, or ourselves. They can also be divided into sins of thought, of word, of deed, or of omission.
394. How are sins distinguished according to their gravity?
A distinction is made between mortal and venial sin.
395. When does one commit a mortal sin?
One commits a mortal sin when there are simultaneously present: grave matter, full knowledge, and deliberate consent. This sin destroys charity in us, deprives us of sanctifying grace, and, if unrepented, leads us to the eternal death of hell. It can be forgiven in the ordinary way by means of the sacraments of Baptism and of Penance or Reconciliation.
396. When does one commit a venial sin?
One commits a venial sin, which is essentially different from a mortal sin, when the matter involved is less serious or, even if it is grave, when full knowledge or complete consent are absent. Venial sin does not break the covenant with God but it weakens charity and manifests a disordered affection for created goods. It impedes the progress of a soul in the exercise of the virtues and in the practice of moral good. It merits temporal punishment which purifies.
397. How does sin proliferate?
Sin creates a proclivity to sin ; it engenders vice by repetition of the same acts.
398. What are vices?
Vices are the opposite of virtues. They are perverse habits which darken the conscience and incline one to evil. The vices can be linked to the seven, so-called, capital [a.k.a. deadly] sins which are:
Pride Greed Envy Anger Lust Gluttony Sloth
399. Do we have any responsibility for sins committed by others?
We do have such a responsibility when we culpably cooperate with them.
400. What are structures of sin?
Structures of sin are social situations or institutions that are contrary to the divine law. They are the expression and effect of personal sins.
Study the Catechism
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| see: part 3, section 1, chapter 1, articles 7/8 |
Doing the Will of God Together
Pillar Focus Other: Human Communion
This sampling comes from Part III of the Catechism titled: "Life in Christ" (how to live as Christians), section 1: Man's Vocation- Life in the Spirit, ch. 3 Human Communion.
The Person and Society
We reach our full potential as human beings as members of a society. We gather together keeping in mind that every individual counts.
This sampling comes from Part III of the Catechism titled: "Life in Christ" (how to live as Christians), section 1: Man's Vocation- Life in the Spirit, ch. 3 Human Communion.
The Person and Society
We reach our full potential as human beings as members of a society. We gather together keeping in mind that every individual counts.
The human person needs to live in society. Society is not for him an extraneous addition but a requirement of his nature. Through the exchange with others, mutual service and dialogue with his brethren, man develops his potential; he thus responds to his vocation. (CCC 1879)
"The human person . . . is and ought to be the principle, the subject, and the object of every social organization"(CCC 1892)
Widespread participation in voluntary associations and institutions is to be encouraged (CCC 1893)
Participation in Social Life
We understand the necessity of authority in order for communities to function. We work together for the common good, which means we work to change our society so that everyone, individually or in groups, can achieve their full potential.
We understand the necessity of authority in order for communities to function. We work together for the common good, which means we work to change our society so that everyone, individually or in groups, can achieve their full potential.
Every human community needs an authority in order to endure and develop (CCC 1919)
"The political community and public authority are based on human nature and therefore . . . belong to an order established by God" (CCC 1920)
Authority is exercised legitimately if it is committed to the common good of society. To attain this it must employ morally acceptable means (CCC 1921)
..."Do not live entirely isolated, having retreated into yourselves, as if you were already justified, but gather instead to seek the common good together" (CCC 1905)
The common good comprises "the sum total of social conditions which allow people, either as groups or as individuals, to reach their fulfillment more fully and more easily" (GS 26 1) (CCC 1924)
The common good consists of three essential elements: respect for and promotion of the fundamental rights of the person; prosperity, or the development of the spiritual and temporal goods of society; the peace and security of the group and of its members (CCC 1925)
Social Justice
This is a big topic. Please see the "Other Resources" and "Read the Catechism" below. The following is the "In Brief" section in the Catechism. Basically we have to ask the question, "Is everyone in a given society able to receive their needs?" These include material and spiritual. If the answer is "no" we need to work to change the systems that cause that, especially concerning the poor and vulnerable.
Other Resources
Social Justice - A Basic Introduction
Seven themes of Catholic Social Teaching (USCCB)
Read the Catechism
For the Compendium of the Catechism, see #401-414
For the "In Brief" sections of the Catechism, see the following:
The Person and Society
Participation in the Social Life
Social Justice
For the full Catechism, begin here
This is a big topic. Please see the "Other Resources" and "Read the Catechism" below. The following is the "In Brief" section in the Catechism. Basically we have to ask the question, "Is everyone in a given society able to receive their needs?" These include material and spiritual. If the answer is "no" we need to work to change the systems that cause that, especially concerning the poor and vulnerable.
Society ensures social justice by providing the conditions that allow associations and individuals to obtain their due (CCC 1943)
Respect for the human person considers the other "another self." It presupposes respect for the fundamental rights that flow from the dignity intrinsic of the person (CCC 1944)
The equality of men concerns their dignity as persons and the rights that flow from it (CCC 1945)
The differences among persons belong to God's plan, who wills that we should need one another. These differences should encourage charity (CCC 1946)
The equal dignity of human persons requires the effort to reduce excessive social and economic inequalities. It gives urgency to the elimination of sinful inequalities (CCC 1947)
Solidarity is an eminently Christian virtue. It practices the sharing of spiritual goods even more than material ones (CCC 1948)
Other Resources
Social Justice - A Basic Introduction
Seven themes of Catholic Social Teaching (USCCB)
Read the Catechism
For the Compendium of the Catechism, see #401-414
For the "In Brief" sections of the Catechism, see the following:
The Person and Society
Participation in the Social Life
Social Justice
For the full Catechism, begin here
Law and Grace
Pillar Focus Other
This entry touches on a section of the Catechism titled Law and Grace. It can be found just prior to the Commandments. It deals with God's law, justification, and the Church as mother and teacher. It begins as follows:
Justification
Our salvation is made possible by Christ's death on the cross. This action of God, an entirely free and unearned gift, is what redeems us (we are forgiven our sins and admitable into heaven). Nothing else has the power to do this, we cannot "work our way to heaven" through good deeds. In Baptism, we receive this great gift and become sons and daughters of God, heirs of eternal life.
This entry touches on a section of the Catechism titled Law and Grace. It can be found just prior to the Commandments. It deals with God's law, justification, and the Church as mother and teacher. It begins as follows:
Called to beatitude [eternal happiness] but wounded by sin, man stands in need of salvation from God. Divine help comes to him in Christ through the law that guides him and the grace that sustains him.
"Work out your own salvation with fear and trembling; for God is at work in you, both to will and to work for his good pleasure." Phil 2:12-13. (CCC 1949)
God's Law
God reveals his law to us, and by his grace, helps us follow it. This law is "present in the heart of each man (CCC 1956)," but because man could not read his heart, is also "written on the tables of the law (the Commandments, CCC 1962)." It "finds expression above all in the Lord's Sermon on the Mount (CCC 1983)."
Justification
So now we're baptized, is that it? Do we just live our lives as if nothing needed to be done on our part? The Church teaches no. Now that we are children of God, we realize that we should act as such. We learn, over the course of our lives, to cooperate with the grace that God has given us (i.e. we learn to follow God's law). Prayer, the Sacraments, especially the Holy Eucharist and Confession, are extremely important in this process.
Church as Mother and Teacher
When studying what the Church teaches (i.e. on the Commandments), we understand that God is who God is. His truth is one, not two or three. Our society would teach us otherwise, that truth is relative, "To each his own." This simply isn't true with regards to faith and morals. The Church, with her Christ-established Magisterium, preserves the unity of God's truth (and the unity of God's people).
When studying what the Church teaches (i.e. on the Commandments), we understand that God is who God is. His truth is one, not two or three. Our society would teach us otherwise, that truth is relative, "To each his own." This simply isn't true with regards to faith and morals. The Church, with her Christ-established Magisterium, preserves the unity of God's truth (and the unity of God's people).
Click here for the precepts (minimum requirements) of the Church.
The Call to Prayer
Pillar Focus other: The Revelation of Prayer
This sampling comes from Part IV of the Catechism titled: "Christian Prayer," section 1: Prayer in the Christian Life, ch. 1 The Revelation of Prayer-The Universal Call to Prayer.
What are the essential forms of Christian prayer?
They are blessing and adoration, the prayer of petition and intercession, thanksgiving and praise. The Eucharist contains and expresses all the forms of prayer (CCCC 550)
What is “blessing”?
The prayer of blessing is man’s response to God’s gifts: we bless the Almighty who first blesses us and fills us with his gifts (CCCC 551).
How can adoration be defined?
Adoration is the humble acknowledgement by human beings that they are creatures of the thrice-holy Creator (CCCC 552).
What are the different forms of the prayer of petition?
It can be a petition for pardon or also a humble and trusting petition for all our needs either spiritual or material. The first thing to ask for, however, is the coming of the Kingdom (CCCC 553).
In what does the prayer of intercession consist?
Intercession consists in asking on behalf of another. It conforms us and unites us to the prayer of Jesus who intercedes with the Father for all, especially sinners. Intercession must extend even to one’s enemies (CCCC 554).
When is thanksgiving given to God?
The Church gives thanks to God unceasingly, above all in celebrating the Eucharist in which Christ allows her to participate in his own thanksgiving to the Father. For the Christian every event becomes a reason for giving thanks (CCCC 555).
What is the prayer of praise?
Praise is that form of prayer which recognizes most immediately that God is God. It is a completely disinterested prayer: it sings God’s praise for his own sake and gives him glory simply because he is (CCCC 556).
This sampling comes from Part IV of the Catechism titled: "Christian Prayer," section 1: Prayer in the Christian Life, ch. 1 The Revelation of Prayer-The Universal Call to Prayer.
God calls man first. Man may forget his Creator or hide far from his face; he may run after idols or accuse the deity of having abandoned him; yet the living and true God tirelessly calls each person to that mysterious encounter known as prayer. In prayer, the faithful God's initiative of love always comes first; our own first step is always a response. As God gradually reveals himself and reveals man to himself, prayer appears as a reciprocal call, a covenant drama. Through words and actions, this drama engages the heart. It unfolds throughout the whole history of salvation (CCC 2567).Following the introduction to prayer in this chapter, the Catechism goes on to talk about how God revealed prayer to us in the Old Testament and in the New. In the Old Testament, we see Abraham, Moses, King David, and the Prophets as models of prayer. We also see the Psalms as being the "summit of prayer in the Old Testament" where "the prayer of God becomes the prayer of man" (we have a Psalm read or sung at every mass). In the New Testament, we are taught how prayer is fully realized in Jesus. We also see the prayer of his mother, the Blessed Virgin Mary. This chapter concludes with the types of prayer we use in "The Age of the Church," which is how we pray today.
When God calls him, Abraham goes forth "as the Lord had told him";8 Abraham's heart is entirely submissive to the Word and so he obeys. Such attentiveness of the heart, whose decisions are made according to God's will, is essential to prayer, while the words used count only in relation to it. Abraham's prayer is expressed first by deeds: a man of silence, he constructs an altar to the Lord at each stage of his journey. Only later does Abraham's first prayer in words appear: a veiled complaint reminding God of his promises which seem unfulfilled.9 Thus one aspect of the drama of prayer appears from the beginning: the test of faith in the fidelity of God (CCC 2570).
The prayer of Moses responds to the living God's initiative for the salvation of his people. It foreshadows the prayer of intercession of the unique mediator, Christ Jesus (CCC 2593).
The Psalms constitute the masterwork of prayer in the Old Testament. They present two inseparable qualities: the personal, and the communal. They extend to all dimensions of history, recalling God's promises already fulfilled and looking for the coming of the Messiah (CCC 2596).
Prayed and fulfilled in Christ, the Psalms are an essential and permanent element of the prayer of the Church. They are suitable for men of every condition and time (CCC 2597).
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Jesus' filial prayer is the perfect model of prayer in the New Testament. Often done in solitude and in secret, the prayer of Jesus involves a loving adherence to the will of the Father even to the Cross and an absolute confidence in being heard (CCC 2620).
In his teaching, Jesus teaches his disciples to pray with a purified heart, with lively and persevering faith, with filial boldness. He calls them to vigilance and invites them to present their petitions to God in his name. Jesus Christ himself answers prayers addressed to him (CCC 2621).Types of prayer
What are the essential forms of Christian prayer?
They are blessing and adoration, the prayer of petition and intercession, thanksgiving and praise. The Eucharist contains and expresses all the forms of prayer (CCCC 550)
What is “blessing”?
The prayer of blessing is man’s response to God’s gifts: we bless the Almighty who first blesses us and fills us with his gifts (CCCC 551).
How can adoration be defined?
Adoration is the humble acknowledgement by human beings that they are creatures of the thrice-holy Creator (CCCC 552).
What are the different forms of the prayer of petition?
It can be a petition for pardon or also a humble and trusting petition for all our needs either spiritual or material. The first thing to ask for, however, is the coming of the Kingdom (CCCC 553).
In what does the prayer of intercession consist?
Intercession consists in asking on behalf of another. It conforms us and unites us to the prayer of Jesus who intercedes with the Father for all, especially sinners. Intercession must extend even to one’s enemies (CCCC 554).
When is thanksgiving given to God?
The Church gives thanks to God unceasingly, above all in celebrating the Eucharist in which Christ allows her to participate in his own thanksgiving to the Father. For the Christian every event becomes a reason for giving thanks (CCCC 555).
What is the prayer of praise?
Praise is that form of prayer which recognizes most immediately that God is God. It is a completely disinterested prayer: it sings God’s praise for his own sake and gives him glory simply because he is (CCCC 556).
Read the Catechism
For the Compendium of the Catechism of the Catholic Church, read #534-556
For the "In Brief" sections of the Catechism of the Catholic Church, click one of the following:
In the Old Testament (Old Testament figures as models)
In the Fullness of Time (Jesus and Mary as models)
In the Age of the Church (Types of Prayer)
For the full Catechism of the Catholic Church, begin here.
The Life of Prayer
Pillar Focus Other
The following is the entire section on "The Life of Prayer" from the Compendium of the Catechism of the Catholic Church.
567. What times are more suitable for prayer?
Any time is suitable for prayer but the Church proposes to the faithful certain rhythms of praying intended to nourish continual prayer: morning and evening prayer, prayer before and after meals, the Liturgy of the Hours, Sunday Eucharist, the Rosary, and feasts of the liturgical year.
Christian tradition has preserved three forms for expressing and living prayer: vocal prayer, meditation, and contemplative prayer. The feature common to all of them is the recollection of the heart.
569. How can vocal prayer be described?
Vocal prayer associates the body with the interior prayer of the heart. Even the most interior prayer, however, cannot dispense with vocal prayer. In any case it must always spring from a personal faith. With the Our Father Jesus has taught us a perfect form of vocal prayer.
570. What is meditation?
Meditation is a prayerful reflection that begins above all in the Word of God in the Bible. Meditation engages thought, imagination, emotion and desire in order to deepen our faith, convert our heart and fortify our will to follow Christ. It is a first step toward the union of love with our Lord.
571. What is contemplative prayer?
Contemplative prayer is a simple gaze upon God in silence and love. It is a gift of God, a moment of pure faith during which the one praying seeks Christ, surrenders himself to the loving will of the Father, and places his being under the action of the Holy Spirit. Saint Teresa of Avila defines contemplative prayer as the intimate sharing of friendship, “in which time is frequently taken to be alone with God who we know loves us.”
572. Why is prayer a “battle”?
Prayer is a gift of grace but it always presupposes a determined response on our part because those who pray “battle” against themselves, their surroundings, and especially the Tempter who does all he can to turn them away from prayer. The battle of prayer is inseparable from progress in the spiritual life. We pray as we live because we live as we pray.
573. Are there objections to prayer?
Along with erroneous notions of prayer, many think they do not have the time to pray or that praying is useless. Those who pray can be discouraged in the face of difficulties and apparent lack of success. Humility, trust and perseverance are necessary to overcome these obstacles.
574. What are the difficulties in prayer?
Distraction is a habitual difficulty in our prayer. It takes our attention away from God and can also reveal what we are attached to. Our heart therefore must humbly turn to the Lord. Prayer is often affected by dryness. Overcoming this difficulty allows us to cling to the Lord in faith, even without any feeling of consolation. Acedia is a form of spiritual laziness due to relaxed vigilance and a lack of custody of the heart.
575. How may we strengthen our filial trust?
Filial trust is tested when we think we are not heard. We must therefore ask ourselves if we think God is truly a Father whose will we seek to fulfill, or simply a means to obtain what we want. If our prayer is united to that of Jesus, we know that he gives us much more than this or that gift. We receive the Holy Spirit who transforms our heart.
576. Is it possible to pray always?
Praying is always possible because the time of the Christian is the time of the risen Christ who remains “with us always” (Matthew 28:20). Prayer and Christian life are therefore inseparable:
It is called the priestly prayer of Jesus at the Last Supper. Jesus, the High Priest of the New Covenant, addresses it to his Father when the hour of his sacrifice, the hour of his “passing over” to him is approaching.
Read the Catechism
The following is the entire section on "The Life of Prayer" from the Compendium of the Catechism of the Catholic Church.
567. What times are more suitable for prayer?
Any time is suitable for prayer but the Church proposes to the faithful certain rhythms of praying intended to nourish continual prayer: morning and evening prayer, prayer before and after meals, the Liturgy of the Hours, Sunday Eucharist, the Rosary, and feasts of the liturgical year.
“We must remember God more often than we draw breath.” (Saint Gregory of Nazianzus)568. What are the expressions of the life of prayer?
Christian tradition has preserved three forms for expressing and living prayer: vocal prayer, meditation, and contemplative prayer. The feature common to all of them is the recollection of the heart.
EXPRESSIONS OF PRAYER
Vocal prayer associates the body with the interior prayer of the heart. Even the most interior prayer, however, cannot dispense with vocal prayer. In any case it must always spring from a personal faith. With the Our Father Jesus has taught us a perfect form of vocal prayer.
570. What is meditation?
Meditation is a prayerful reflection that begins above all in the Word of God in the Bible. Meditation engages thought, imagination, emotion and desire in order to deepen our faith, convert our heart and fortify our will to follow Christ. It is a first step toward the union of love with our Lord.
571. What is contemplative prayer?
Contemplative prayer is a simple gaze upon God in silence and love. It is a gift of God, a moment of pure faith during which the one praying seeks Christ, surrenders himself to the loving will of the Father, and places his being under the action of the Holy Spirit. Saint Teresa of Avila defines contemplative prayer as the intimate sharing of friendship, “in which time is frequently taken to be alone with God who we know loves us.”
THE BATTLE OF PRAYER
Prayer is a gift of grace but it always presupposes a determined response on our part because those who pray “battle” against themselves, their surroundings, and especially the Tempter who does all he can to turn them away from prayer. The battle of prayer is inseparable from progress in the spiritual life. We pray as we live because we live as we pray.
573. Are there objections to prayer?
Along with erroneous notions of prayer, many think they do not have the time to pray or that praying is useless. Those who pray can be discouraged in the face of difficulties and apparent lack of success. Humility, trust and perseverance are necessary to overcome these obstacles.
574. What are the difficulties in prayer?
Distraction is a habitual difficulty in our prayer. It takes our attention away from God and can also reveal what we are attached to. Our heart therefore must humbly turn to the Lord. Prayer is often affected by dryness. Overcoming this difficulty allows us to cling to the Lord in faith, even without any feeling of consolation. Acedia is a form of spiritual laziness due to relaxed vigilance and a lack of custody of the heart.
575. How may we strengthen our filial trust?
Filial trust is tested when we think we are not heard. We must therefore ask ourselves if we think God is truly a Father whose will we seek to fulfill, or simply a means to obtain what we want. If our prayer is united to that of Jesus, we know that he gives us much more than this or that gift. We receive the Holy Spirit who transforms our heart.
576. Is it possible to pray always?
Praying is always possible because the time of the Christian is the time of the risen Christ who remains “with us always” (Matthew 28:20). Prayer and Christian life are therefore inseparable:
“It is possible to offer frequent and fervent prayer even at the market place or strolling alone. It is possible also in your place of business, while buying or selling, or even while cooking.” (Saint John Chrysostom)577. What is the prayer of the Hour of Jesus?
It is called the priestly prayer of Jesus at the Last Supper. Jesus, the High Priest of the New Covenant, addresses it to his Father when the hour of his sacrifice, the hour of his “passing over” to him is approaching.
Read the Catechism
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| see: part 4, section 1, chapter 3 |
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