Rob Colquhoun - essays

St Francis de Sales

noreply@blogspirit.com (Mr) — Fri, 06 Jun 2008 11:12:59 +0200

St Francis de Sales

Write a book review or summary for ‘an introduction to the devout life.’

This book is a true masterpiece of mystical and devotional literature, instructing us how to make ‘a lovely, a pleasant and a happy life’ (I, I). Addressed to “Philothea” (she who would love God), the book is divided into 5 parts:

1. "Instructions and Exercises Needed to Lead the Soul from Its First Desire for the Devout Life Until Brought to a Full Resolution to Embrace It."
2. "Various Instructions for Elevating the Soul to God by Prayer and the Sacraments."
3. "Instructions on the Practice of Virtue."
4. "Necessary Counsels Against the Most Frequent Temptations."
5. "Exercises and Instructions for Renewing the Soul and Confirming It In Devotion."

One of the most striking parts of the book is that it encourages the universal call to holiness. This was especially innovative for the seventeenth century. St Francis writes, “My purpose is to instruct people living in towns, in families and at court… I am trying by means of this book some help to those who will take up this worthy task with a generous heart.” (Introduction, Preface). He considered it heretical that the army, workshop, court or home should be incompatible with devotion. He asked Pope Paul V to canonize Blessed Amadeus, the duke of Savoy, and was an advocate of saints among the laity. He urged his flock to belong to God in the midst of their busyness.

St Francis looks at the topic of genuine devotion. Devotion is perfect charity that is active, ready and diligent. True devotion is a “Spiritual sugar that takes away the bitterness of mortification” and “the queen of virtues, the crown of sweetness.” (I part, I-II chapter). Exhorting the faithful to seek a holy guide (I, IV), St Francis looks for the development of spiritual agility and vivacity. He states, “If you want to set out earnestly on the path of devotion, find some good person to guide and direct you. This is most important advice.” (I, IV). He even remarks that holiness is possible in all given circumstances even to the extent that it has been noted that Lot remained chaste in Sodom (I, III). True holiness could be gained by a hearty, vigorous contrition, detesting not only the sin but every affection, circumstance and inducement that tends toward it. (I, IX). By cleansing the heart from attachment to sin (I, VII), we learn the path to true devotion, which is like Jacob’s ladder (I, II).

St Francis recognises the varieties of devotion for different people. He insisted that a person must adapt his or her spiritual life to the particular demands in their state of life. He did not consider that it was suitable for a Bishop to live like a Carthusian monk, or people with a family to want to be like the Capuchins not acquiring any property (I, III). He believed that true devotion “does not spoil any sort of life situation or occupation, but on the contrary enriches it and makes it attractive” as it “makes the care of the family peaceful, the love of husband and wife more sincere, the service of the ruler more loyal and every sort of occupation more pleasant and loveable.” (I, III). St Francis provides a series of ten meditations that intend to motivate us to purify ourselves from sin and be resolved to be wholly committed to the virtuous life. He states “Our sins are shameful when we commit them, but when they area turned to confession and penitence they are a source of spiritual welfare and benefit.” (I, XIX). He loved to use a wide variety of similes and metaphors in order to diversify and enlighten his writing. In part I, XXII-XXIII we read many similes of animals and birds.

The second part of his great masterpiece concentrates on the importance of prayer. This takes us through meditations, retreats and sacraments to bring us into the presence of God. These are to be done with joy if they are to have any meaning at all. Prayer brings our mind into the brightness of divine light, and exposes our will to the warmth of divine love. (II, I), we must be enlightened and instructed by Jesus, by him and for him. In this way we gradually by his grace will learn to speak, act and will like him (II, I). St Francis recommends the prayer of mind and heart, based on the life and passion of our Lord. By looking at God often in meditation our whole being can be filled by God. We should never permit our hearts to remain long sullied by sin (II, XIX).

St Francis’ method of preparation for prayer was to place oneself in the presence of God and then to ask for his help (II,II). This helps us discover a lively and attentive awareness of the omnipresence of God. (II,II). With this in mind we also realise that God is especially present in our own hearts and the very centre of our spirits. He also advises imagination in order to enhance our prayers such as imagining our Saviour in his sacred humanity. God as our saviour in his humanity sees from heaven all the persons in the world. By acknowledging we are unworthy (II, III) we can adore him and serve him well in our times of adoration. Our author also suggests the scene of a mystery as a basis for meditation. These methods of prayer are strongly linked and influenced by Ignatian spirituality.

St Francis looks carefully at meditation. Salesian spirituality is a vision of a world where the divine heart and human hearts meet. Human hearts are created to beat in rhythm with the heart of God. Meditation encourages this as it produces ‘good movements of the will.’ (II, VI). However, he quickly reminds us that good movements must be changed into deliberate decisions, precise and particular for correction and improvement. (II, VI). If we were not to practice the virtues we meditate our minds and emotions might swell with pride (II, VIII). Good movements of the will are the desire of heaven and eternal glory, zeal for the salvation of others, compassion, admiration, joy and confidence in the goodness and mercy of God. Meditations should finish by an act of thanksgiving, oblation and a petition to implore him to give us the graces and virtues of his Son. (II, VII). St Francis calls Philothea to recollect again and again in the solitude of the heart where separated from everyone, you can speak to God heart to heart about yourself. (II, XII).

Most interestingly, the exercise of meditation can be interwoven throughout the day, by ejaculatory prayers. These prayers do not necessarily need words, as those who love God cannot stop thinking of him, longing for him and speaking of him. This is because, “They would engrave, if it were possible, the holy and sacred name of Jesus on the breast of every person in the world.” (II, XIII). St Francis believed that these ejaculatory prayers are one of the most important practices of devotion.

In the third part of his work of genius the rules for the practice of virtue are considered. Charity that is benevolent, liberal, prudent and kind is the centrepiece in the deliberation of such virtue. Containing a vast array of practical wisdom for different circumstances, this section considers virtues such as humility, diligence, patience and chastity. God does see rank or position as important because “The glorious King does not reward his servants according to the dignity of their office.” (III, II). Such positions can be considered a hindrance to the workings of grace as “before we can receive the grace of God into our hearts they must be thoroughly empty of all self glory.” (III, IV). Most prudently, when St Francis speaks of humility and meekness he recommends that we never cast down our eyes without humbling our heart, and not to pretend to be among the last unless we really desire so in our hearts. Being a gentle Saint, he never wanted any of his readers to give way to anger. (III, VIII). Even when our hearts fall we must raise them gently, humbling ourselves greatly before God. (III, IX).

Although he recognised that it is charity that places us in perfection, there are three pathways on this journey. Obedience is to consecrate our hearts, chastity consecrates the body and poverty consecrates our worldliness to the love and service of God. (III, XI). But among these chastity is the lily of the virtues (III, XII), because it leads to integrity and places men almost equal to angels. Using decorative terminology, he reminds us that St Jerome mentions how Satan urges virgin souls to long for carnal pleasures just like a moth beholding a flame hovers curiously around it. He compared impure friendships to Heraclitan honey and urged propriety in dress to facilitate virtue. St Francis provides further advice to the widowed, unmarried and married, especially recommending that it is a poor fraud to offer a worn, troubled heart, instead of one that is pure and intact. (III, XLI).

Our holy author knew full well that when men resolved to live a more holy life, others would launch forth in fervour in slander and protest. In seeing the world as an unjust judge, he recommends that such hypocrisy, affectation and raillery one might receive is only idle gossip from those who do not care about you. (IV, I). He knew full well that wherever we may be, we can and should aspire to a perfect life. This requires patience, especially with oneself, as “Just as a shrub that is often transplanted cannot take root and as a result cannot come to maturity and yield the desired fruit, so that soul which transplants its heart from plan to plan cannot profit or gain proper growth in perfection, since perfection does not consist in beginnings but in accomplishments.” He observed that the general rule concerning the passions and emotions of our soul is that we should know them by their fruits. (IV, XIII). In another delightful analogy, he tells us that bees detest all artificial scents, and the sweetness of the Holy Spirit cannot be combined with the deceitful pleasures of the world. (IV, XIV). He wanted all readers to take an annual spiritual examination, and to have counsels and exercises for renewing souls. Above all his writing is infused with a healthy realism that recognises human weakness but does not limit the concept of perfection. He remembers the need for love of neighbour, and the relationship between love of God and love of neighbour. He wanted all to be joyful and to strive to overcome all melancholy feelings and all sadness, and to try to live in peace.

The introduction to the devout life is a great personal synthesis of combining holiness with shrewd psychological insight through the capacity to impart spiritual teaching creatively. The book was the fruit of an apostolate of spiritual direction on behalf of devout lay women. St Francis was declared a doctor of the Church in 1877 in recognition for his service to the Church and the way he humanised the idea of absolute Christian commitment. He describes with exquisite detail the essence of devotion: a spiritual alertness to respond to what love requires of us. He fully recognised the need to abandon oneself to divine providence by noting that there was no need for castles in Spain when one has to go on living in a house in France. Overall the work is an invitation to soar on high to God frequently, readily and to cooperate with charity promptly and wholeheartedly. The book has a wonderful ability to stir the hearts of its readers with such clarity of thought and imaginative expressions. May it continue to be never out of print.

Bibliography

St Francis de Sales (intro by John Reville), Introduction to the Devout life, Tan Books, Illanois, 1994

St Francis de Sales (introduced and edited by J. Power), Finding God wherever you are, New City Press, NY, 1996.

Francis de Sales /Jane de Chantal, Letters of Spiritual direction, Paulist Press, New York, 1988.

St Francis de Sales (ed. Charles Dollen), Introduction to the devout life, Alba House, New York, 1992.

Louise Stackpoole Kenny, St Francis de Sales, A biography of the Gentle Saint, Tan Books, Illanois, 2002.

St Francis de Sales, Treatise on the Love of God., Tan Books, Illanois, 1997.

All Class notes and articles.

Gospel of John Essay

noreply@blogspirit.com (Mr) — Fri, 06 Jun 2008 11:10:19 +0200

Gospel of John

How is the Good Shepherd passage in Chapter 10 drawing on Old Testament themes and how is Jesus addressing some issues of his own time?

John depends heavily on the Old Testament pastoral imagery in his description of John as the Messianic shepherd in chapter 10. God is shown as the good shepherd and Israel as the people of God who are his flock. Further references show the neglectful rulers of Israel and later the shepherd who suffers death according to God’s will. Jesus addresses the hypocrisy of the Pharisees, the mutuality of Good shepherd and sheep, the Paschal mystery and the issue of leadership for the early Church.

God is portrayed metaphorically as the good shepherd[1] throughout the Old Testament. Yahweh is the only shepherd of his people Israel (cf. Gn 49:24). He has the office of Shepherd and gathers and feeds the scattered flock (cf. Jer 23:3, 31:10, Mi 4:6, Ez 34:11-22).God leads, protects and gathers his people. He solicitously and lovingly looks after them. He is the shepherd who brings together his flock.[2]

Before Israel settled in Canaan, individual tribes depended on constant wandering of herds and flocks. Flocks and agriculture were the basis of the economy. The shepherd had to care tirelessly for the helpless beasts. This was an important and responsible job (see 1 Sam 17:34-7). There were potential threats as a shepherd of wild beasts and other dangers. The memory of classical nomadic days were tied up with God’s action in salvation history. The shepherd’s task was sometimes done by a close member of the family, sometimes by daughters (see Exodus 2:16).[3] Throughout the Biblical tradition and Jewish literature we see one shepherd leading the one people of God.[4]

The imagery of shepherding is so frequent because of the importance of pastoral farming on Jewish consciousness.[5] Raymond Brown talks of ‘nostalgia for the pastoral.’[6] The Psalter has a large number of references to shepherds and flocks.[7] Psalm 23 compares the Lord to a shepherd restoring the soul, leading to green pastures and leading to still waters those in his care. This is a demonstration of God’s unlimited ownership and care of his flock and the manifestation of his spontaneous love. John draws heavily on all this in chapter 10.

The people of God are seen to be his sheep or his flock.[8] We read how “He will feed his flock like a shepherd, he will gather the lambs in his arms, he will carry them in his bosom, and gently lead those that are with young.” (Is 40:11). In Psalm 100 we read “We are his people, and the sheep of his pasture.” (v.3). “Yahweh’s flock” is referred to in Jer 13:17, Is 40:11 and Zech 10:3, and the “flock of his pasture” is mentioned in Ps 95:7. Ezekiel 34 is particularly striking as it describes the people of God as sheep left meandering and scattered as a prey for wolves. The Lord promises to gather his sheep, who are scattered throughout the lands and bring them to good pasture. In John 10, we see the image of the gate of the sheepfold[9] as protecting God’s sheep.

The shepherd is also a figurative term for the ruler of God’s people. The shepherd term in not used often to mention a ruling King. The monarchs of Israel could not have the title of shepherd as honour. However, David ‘tends’ Israel (2 Sm 5:2, 1 Ch 11:2 and Ps 78:11). As the monarchy disappeared prophets spoke of a Davidic figure to be shepherd to the people.[10] Moses is referred to as a shepherd (Ex 2:16-3:10), along with Joshua (Num 27:6-7) and David (1 Sm 16:11, 2 Sm 7:8). Moses was accepted as a shepherd to be a positive figure to care for and nurture the flock of God.

John clearly develops the idea of the good shepherd from the Old Testament biblical tradition. Bultmann claimed that many features of the Johannine picture of the shepherd are to be explained by the Gnostic tradition rather than the Old Testament.[11] However, many Gnostic sources were written after John and therefore it is unlikely that any writings of syncretism of Gnosticism could have influenced John 10.[12]

In the Old Testament we also find a negative view of the shepherd. This is not carried through to the New Testament, but in John 10 we hear of those who come to kill and destroy. We must remember the flight of Jewish leadership to Samaria prior to the destruction of Jerusalem prior to AD 70.[13] The Jewish tradition portrays the false leaders of Israel who did not perform their tasks as leaders and left the people prey to the wolves.[14]

There is a strong Biblical tradition presenting the unfaithful leaders of Israel as bad shepherds who consign the flock to wolves. The prophets used the term as denouncing political and military shepherds, who failed due to their arrogance and disobedience.[15] Jeremiah says that the flock was “scattered” (23:1) by the shepherds and the “failure to meet their responsibility” (10:21) as they “led people astray” (50:6). The bad shepherds are warned over fulfilling their role as watchmen for God’s people (Jer 16:17, Ezk 3:17, Isa Lxii:1)[16] In later Rabbinic Judaism in a list of thieving occupations we find that of the Shepherd.[17] In late Judaism, after the exile the Pharisaic Rabbis devalued the occupation of shepherd in Palestinian Judaism. Kenneth Bailey has mentioned what an unfavourable title shepherd was at the time of Christ.[18] In Ezekiel chapter 34 the shepherds are condemned for not coming for the sheep. In 2 Baruch we read that the “Shepherds of Israel have perished.” As John’s good shepherd is a thoroughly benign figure these negative connotations are all ignored in his understanding of the term.

The title shepherd undergoes a unique, final development in the book of Zechariah. It talks prophetically of the shepherd who “suffers death according to God’s will and who brings a decisive turn.”[19] God takes over the office of shepherd to gather and feed the scattered flock. In Zech 11:7, we read, “So I became the shepherd of the flock doomed to be slain for those who trafficked in the sheep.” John alludes to Zechariah when he talks of the hired man who abandons the sheep when he sees a wolf coming.

The shepherd and flock theme is further mentioned in the New Testament. In Luke 2, we have the only literal mention of real Shepherds who were tending their flocks. In the Gospels we read only of metaphorical applications of the shepherd image.[20] The metaphor of the sheep is applied to those who are lost.[21] The shepherd associated with death and strikes down in Mark and Matthew.[22] The Son of Man, like a shepherd, is also to separate the sheep from the goats at the last judgement. The shepherd is applied to Christ as an overseer of the flock.[23] The New Testament clearly has a strong memory of Israel’s Pastoral period (Heb 11:9, 11:13) and this is a theme Jesus also takes up in addressing issues of his age.

Jesus speaks in shepherd discourse in allegorical terms against the Pharisees. “The fact that Jesus uses the image of the despised shepherd to illustrate God’s love for sinners reflects particularly visibly his antithesis to the Pharisees despising of sinners.”[24] The terms thieves and bandits clearly refer to the Pharisees and Priests as well as the false messiahs. Given that earlier in John, the Jews attempt to kill Jesus (5:18), persecute him (5:16) especially over the question of Sabbath observance (9:14, 5:9) and accuse him of demonic possession (7:20, 8:48, 8:52), there is clearly an intense conflict going on. “The insistence that Jesus alone is the good shepherd suggests a claim of some other to be the legitimate shepherd.”[25] The continuation of the argument with the Jews from Chapter 9 highly suggests that the thieves and the robbers refer to the Priests and Pharisees (Jn 1:19, 24, 7:32, 45). As it was the feast of dedication, a feast associated with rapacious post Macabean Priests (cf. Brown) this would clearly make sense. Once cannot help but notice the similarity of the work yard (aule) and the same word that is used with the confrontation with the High Priest (Jn 18:12-27).

John also emphasizes the mutuality of the sheep and the good shepherd. Jesus’ shepherding flows from the knowledge and love of his father. This is particularly relevant to his time due to the poor leadership of God’s people. Jesus is the “epitome of pastoral commitment.”[26] In John chapter 9 we read how the Jews throw out a socially marginalized person out of the synagogue- perhaps with this they demonstrate that they are incapable of being shepherds. In John 10:14 we hear how Jesus says “I know my own and my own know me.” This is very reflective of Nh 1:7 where it says “I know my own people and they know me.” But the mutuality of knowledge between shepherd and sheep goes beyond Old Testament parallels as Jesus is willing to die for his sheep.[27] Jesus represents the over abundance of God’s love and pastoral commitment for his people, as their guide and supervisor. It is through the gate of Jesus that a person is saved.

The readiness of Jesus to give life to his flock is demonstrative of how the passage deeply reflects the paschal mystery. Jesus the Good Shepherd is willing to sacrifice his life in order to receive it once again. In John 10:18 we read “I lay down my life in order to take it up again.” There would otherwise be no logic in a shepherd losing his life to leave his flock abandoned. John insists that Jesus is the only source of salvation and that God is the only one who has given these sheep and no one can take them from him. The expected Davidic Messiah is eclipsed by Jesus as “Only in the Johannine story is the story of the cross linked with the self gift of the Messianic Good Shepherd.”[28] Jesus “explodes and transcends the possibilities of the image of shepherd.”[29] The image of the shepherd laying down his life for his sheep is “unprecedented in Hebrew Scripture.”[30]

John chapter 10 is particularly related to the issue of leadership. Although the Good shepherd discourse does not explicitly mention leadership issues, the author may have had in mind the leader or shepherd of the Johannine Churches. There were conflicts over leadership in the early Christian community.[31] The division (schisma) that the Jews experience at the end of the passage is a frequent event in John and is an accurate portrayal of how Jesus was received by his own people.

Overall, the Good Shepherd discourse draws heavily from the Old Testament from the large numbers of references to metaphorical pastoral situations. But John goes further in his use of metaphorical language to explain how Jesus the Good Shepherd lays his life down for his flock.

[1] In Hebrew Raah, in greek poimen.

[2] Zech 3:19, Mic 2:12, 4:6-7, Qoh 12:11, Sir 18:13.

[3] Ed. Colin Brown, New International Dictionary of NT theology, Devon, Paternoster, 1978, p564f.

[4] Mic 5:3-5, Jer 3:15, 23:4-6, Ezk 34:23-6. From later Jewish literature: Psalms of Solomon 17:24, 40; CD 13:7-9, 2 Baruch 77:13-77.

[5] Raymond Brown, The Gospel According to John, London, Geoffrey Chapman, 1978, p397.

[6] Thomas Brodie, The Gospel According to John, New York, OUP, 1993, p364ff.

[7] Ps 23, 28:9, 68:8, 74:1, 77:20,78:52, 79:13, 80:1, 95:7, 110:3, 121:4.

[8] In Greek flock is poimne and sheep is probata. See Jer 13:17, Is 40:11, Ez 34:31, Mic 7:14, Zec 10:3, Ps 79:73, 95:7, 100:3.

[9] In Greek, aule.

[10] Mic 5:3, Jer 3:15, 23:4-6, Ezek 34:23-4, 37:24, Zech 13:7-9. In other Jewish Literature we also can see this: LXX Ps 2:9, Ps Sol 17:24, CD 13:7-9, 2 Bar 77:13-177.

[11] R. Bultmann, The Gospel of John, Westminster, London, 1971, p367-71.

[12] Ed. Gerhard Kittel and Gerhard Friedrich, Theological Dictionary of the New Testament, Erdmans Publishing, Michigan, 1968, p497.

[13] Francis Moloney, Signs and Shadows: Reading John 5-12 , Fortress Press, Minneapolis, 1996.

[14] Jer 23:1-8, Ez 34:22,27, Zeph 3:3, Zech 10:2-3, 11:4-17, I Enoch 89:12-27, 42-44, 59-70, 74-76, 90:22-25, Test Gard 1:2-4.

[15] Jer 2:8, 3:55, 10:21, 22:22, 23:1-5, 25:34, 50:6, Ezk 34:2-10, Is 56:11, Zech 10:3, 11:5, 16.

[16] Raymond Brown, The Gospel According to John, London, Geoffrey Chapman, 1978, p392.

[17] Ed. Gerhard Kittel and Gerhard Friedrich, Theological Dictionary of the New Testament, Erdmans Publishing, Michigan, 1968, p488. As shepherds had so much independence and no supervision it was assumed that they were thieves.

[18]Kenneth Bailey: Poet and Peasant, A literary cultural approach to the parables in Luke, William B Eerdmans Publishing, co. Michigan 1976, p147.

[19] J Jeremias, TDNT, VI 488.

[20] Luke 15:4-7, Matt 18:12-4, Gos. Thom 107).

[21] Mark 6:34, Matt 9:36, 10:6, 15:24, Luke 12:32, 19:10.

[22] Mark 14:27-8, Matt 26:31-2.

[23] 1 Pt 2:25, 5:4, Heb 13:10, Rev 7:17.

[24] Ed. Gerhard Kittel and Gerhard Friedrich, Theological Dictionary of the New Testament, Erdmans Publishing, Michigan, 1968, p492.

[25] Ed Johannes Bentler SJ and Robert T Fortun, Shepherd Discourse of John 10 and its context, Cambridge University Press, Great Britain, 1991, p63f.

[26] Stibbe, John, JSOH Press, Sheffield, 1993, p113.

[27] Raymond Brown, The Gospel According to John, London, Geoffrey Chapman, 1978, p398.

[28] Francis Moloney, Signs and Shadows: Reading John 5-12 , Fortress Press, Minneapolis, 1996, p136.

[29] Francis Moloney, Gospel of John, Liturgical press, Minnesota, 1998, p307.

[30] Stibbe, John, JSOH Press, Sheffield, 1993, p238.

[31] Ed Johannes Bentler SJ and Robert T Fortun, Shepherd Discourse of John 10 and its context, Cambridge University Press, Great Britain, 1991, p49, p63.

Bibliography

Crosby, Do you love me? Jesus questions the Church, Maryknoll, 1990.

Diamuied McGann, Journeying within transcendence. Gospel of John through a Jungian perspective, Paulist press, USA, 1988.

Ed Johannes Bentler SJ and Robert T Fortun, Shepherd Discourse of John 10 and its context, Cambridge University Press, Great Britain, 1991.

Ed. Colin Brown, New International Dictionary of NT theology, Devon, Paternoster, 1978.

Ed. Raymond Brown, The New Jerome Biblical Commentary, Prentice Hall, NJ, 1990.

Francis Moloney, Gospel of John, Liturgical press, Minnesota, 1998.

Francis Moloney, Signs and Shadows: Reading John 5-12 , Fortress Press, Minneapolis, 1996.

G Bailie, Violence Unveiled, New York, 1997.

Gerhard Kittel and Gerhard Friedrich, Theological Dictionary of the New Testament, Erdmans Publishing, Michigan, 1968.

Howard Brook, Becoming children of God, Maryknow, NY, 1994.

Phillipe M.D., Wherever he goes, Laredo, 1991.

R. Bultmann, The Gospel of John, Westminster, London, 1971

Raymond Brown, The Gospel According to John, London, Geoffrey Chapman, 1978.

Schnackenburg, The Gospel according to St John, London, 1980.

Stibbe, John, JSOH Press, Sheffield, 1993.

Thomas Brodie, The Gospel According to John, New York, OUP, 1993

Baptism and Confirmation

noreply@blogspirit.com (Mr) — Fri, 06 Jun 2008 11:08:26 +0200

Sacraments of Christian Initiation

Faith, baptism and change of life. Discuss their multiple reciprocal relationships, identifying the problems they pose in theological reflection and in pastoral activity, and suggesting solutions.

The words of our Lord suggest that baptism is necessary for salvation. Theologians have debated over the necessary disposition for baptism and the subsequent effects. Further debates surround the age of baptism, and the motives of the candidates. There is dynamic tension between grace as a thing bound to the sacraments and the gratuitousness of God’s grace. There have been considerable liturgical developments of the sacraments of Christian initiation. Although baptism, confirmation and Eucharist are distinct in themselves, they form a unity for Christian initiation into the Church.

Faith and Baptism

Pastoralis Actio n.18 states that baptism is never administered without faith because even with infants, baptism takes place with the faith of the Church. The Council of Trent states that baptism is not of sign of faith but a cause of faith.[1] Through baptism, a person becomes a child of God and coheir with Christ. As an unrepeatable sacrament, our Lord affirmed that baptism is necessary for Salvation (Jn 3:5, Mk 16:16) and told his disciples to preach the Gospel and baptize all nations (Mt 28:20). With this in mind, the Early Church administered baptism as something absolutely necessary. The Council of Trent decreed that “After the promulgation of the Gospel, the transition (justification) cannot take place without the bath of regeneration.”[2] There is a dynamic tension of relating eternal salvation to a rite of the Church. If we understand that God is not bound by his sacraments[3], then we can see that there should be some exceptions and loopholes for those who have died without baptism, who can be entrusted to the mercy of God.

We must also consider the effects of baptism in the relationship between faith and baptism. If it is so necessary, should it be obvious who has been baptized? Faith is caused by baptism, but it is also a disposition required for baptism. Baptism therefore is inextricably bound up with faith. As St Basil declared: “Faith and baptism are two modes of salvation, of kindred origin and inseperable. For on the one hand faith is perfected by baptism, and on the other hand baptism is founded on faith.”[4]

Baptism forgives all sins and “opens the kingdom of heaven,”[5] but does not cancel concupiscence or future sins. Baptism regenerates the candidate to a new birth and creation, adopting and conforming the person to Christ, enabling us to enter the supernatural life. The work of the Holy Spirit is present in the sacrament of baptism as the candidate is born again, sanctified, adopted and forgiven as they are incorporated into the Church. Baptism is a spiritual seal, which modifies the soul and is impossible to cancel. The Byzantine liturgy fittingly calls baptism the sacrament of enlightenment. Herbert Vorgrimler sees baptism as a sacrament of initiation, dedication and induction.[6]

Baptism and Change of Life

The issue of infant baptism has generated considerable theological controversy and division over the centuries. Yet, since apostolic times it is evident that infant baptism has taken place.[7] The baptism of households (Acts 16:15, I Cor 1:16) suggests that children may well have been baptised with the whole family. The Jewish custom of circumcision was also at an early stage. Jesus welcomed children openly (Mk 10:13-6) and Paul stated that the children of believers were holy (I Cor 7:14). Tertullian provides the first definitive document stating infant baptism occurred (De Baptismo 18) and signals his disapproval of the custom. Not all the early Church fathers were convinced over infant Baptism. St Gregory of Nyssa maintained that baptism on a poorly prepared candidate was inefficacious and an insult to God himself, while St John Chrysostom held that unless a man had corrected the defects of his character and had developed the facility for virtue he should not be baptized.[8]

The theological issue at stake over infant baptism is how the child can profess the Christian faith. St Augustine, along with Cyprian and Origen, maintained that faith was bestowed on the child through the faith of others in the celebration of the rite.[9] The apostolic tradition states that the parents or family speaks for the child. The greatest theological motive for baptising children was the inheritance of original sin. This provided a powerful reason for baptising infants as soon as possible.[10] Despite this, a tendency of postponing baptism developed, as some believed that forgiveness was not possible if someone sinned again. Paul Bradshaw states that the lack of persecution had a profound influence on the baptismal process, as “Whereas in primitive Christianity baptism had functioned as a ritual expression of a genuine conversion experience that candidates where already undergoing in their lives, now in the fourth Century the baptismal process became the means of conveying a profound experience to the candidates in the hope of bringing about their conversion.”[11]

Many of the Protestant reformers[12] rejected the baptism of children, because as infants, they were unaware of the sacrament and could not give an assent of faith. The catechism states that by its very nature infant baptism requires a post-baptismal catechumenate,[13] and that parents are nurturers of the life God has entrusted to them.[14] In fact, not just the parents but the whole Christian community bears at least some responsibility for the development and safeguarding of grace given at baptism.[15] The Church calls for Priests to remind parents of the duty to educate children in faith, baptizing on the well found hope that the baptism will bear fruit and with assurance that the true meaning of the sacrament will be fulfilled.[16] Above all a trust in the primacy of the grace of God helps us retain wise perspective in such theological issues. If baptism is such a wonderful gift to humanity, why on earth delay it?

The motives for baptism should be subject to theological reflection. It is contrary to the Christian religion to force someone into practising and accepting Christianity if he is unwilling and opposed. If the assurances that the child will be brought up in the faith are not serious or non existent then there are grounds for delaying or refusing the sacrament.[17] This is a current pastoral problem in contemporary Britain due to the large numbers of parents wishing their children to attend Catholic schools.

The disposition of the candidate is important if they are above the age of reason. Any attachments to venial sin are not forgiven at baptism. Those who wish to continue to live in mortal sin do not receive any effects of grace at baptism although original sin is remitted. If there is a problem of simulation and no intention of being baptised there is no sacrament. If the catechumen refuses the faith he professes, the sacrament is valid without the fruits of grace and if there is no intention of baptising, but the recipient intends to be baptized and form and matter are those required, baptism is valid.

It has been maintained that, although baptism is the proper task of the parish priest,[18] an extraordinary minister of baptism can be anyone if they have the intention of doing what the Church does.[19] The Council of Trent maintained that even heretics could administer baptism. This is because of the universal saving will of God and the necessity of baptism for salvation.

Faith and Change of Life

A theological difficulty arises when one considers how to reconcile the gratuity of God’s grace and the temptation to see grace as a thing bound to the sacrament(s). God is free and cannot be pinpointed or mechanized into a process or liturgical formula.[20] The catechism explains that God has bound salvation to the sacrament, but he himself is not bound by his sacrament and those who die without baptism will be entrusted to his mercy.[21] Schmemann laments the turning of the sacrament into a private ceremony and the divorce of theology, liturgy and piety.[22] The baptism of blood and desire for baptism attempts to accommodate those who desire to participate in the mystery of Christ but did not receive the sacrament.

Those who only have an implicit orientation towards baptism have a form of participation in the salvific work of Christ. However, extraordinary means of salvation should not be considered the ordinary means, and the extension of these doctrines would result in heresy and chaos for the economy of salvation. The congregation for the doctrine of the faith has recently considered the fate of children who die without baptism and concluded that God wants all human beings to be saved and the Church does not have knowledge about the salvation of unbaptised infants who die.[23]

Perhaps of most historical interest is the liturgical development of baptism and confirmation as separate sacraments, within the unity of the initiation process. There are various interpretations of the rites of initiation to be seen either in isolation or unity. For if in baptism we are reborn in the Holy Spirit, in what sense is there a new endowment of the Spirit at confirmation? Gregory Dix and A.J. Mason stated that the two sacraments were separate entities all along and baptism was incomplete without confirmation. On the other hand, Schmemann has stated that “In the early tradition, baptism, confirmation and Eucharist belonged together from one liturgical sequence… and it is impossible to understand the meaning of one in isolation from the other two.”[24] Paul VI demonstrated the independence of the sacraments, stating “the faithful are born anew in baptism, strengthened by the sacrament of confirmation and finally are sustained by the foot of eternal life in the Eucharist.” He saw the “link between confirmation and the other sacraments of initiation is shown forth more clearly not only by closer association of the sacraments but also by the rite and words by which confirmation is conferred.”[25] The early Church in Syria placed confirmation before baptism. Raymond Brown saw the separation of the two sacraments as a post New Testament problem, brought about by the Carolingian reform in the Latin Church.

The unity of the Christian initiation process has been defended by many theologians. Aidan Kavanagh sees the sacramental stages that comprise Christian initiation must be seen “in the context of the paschal mystery.”[26] Gerard Austin states that confirmation is “not the reaffirmation of a previous baptism; it is not the ritualization of a key moment in the human life cycle. It is, rather, the gift of the spirit tied intimately to the water bath that prepares one for the reception of the body and blood of Christ as a full member of the Church.”[27] Here he believes that confirmation should be seen in the larger context of Christian life as life in the spirit and as a Pentecost life.[28] As the baptismal promises are renewed just before confirmation, it is a sacrament to help the faithful become more intimately bound with the Church, and to be endowed with the Holy Spirit and a special strength. This is the spirit that is the source of our charity, inspires our prayer, builds up the Church, is the source of our charisms and through faith is already present at Baptism (I Cor 6:11, 2 Cor 1:22, Tit 3:5, I Cor:12:13).

Many of the reformers dismissed confirmation as weakening baptism by subsidiary rites. Melanchthlon described it as a useless piece of ceremonial. Yet the Catholic faith tells us that it leaves an indelible spiritual seal, perfecting baptismal grace. Aquinas maintained that confirmation confers a certain kind of participation in the priesthood of Christ and the recipient receives power for engaging in the spiritual battle against the enemies of the faith. The Bishops are the main ministers of confirmation,[29] which obliges us to spread and defend the faith, by word and deed as true witnesses of Christ. Faustus, the Bishop of Rieu in 458 saw grace as being augmented through confirmation.[30] In Acts 8:4-25, 19:1-7, Heb 6:1-6 and 2 Cor 1:20-22, we see inklings of the sacrament in apostolic times. The main theological issue is seeing confirmation as separate from baptism. The order of the sacraments of Christian initiation also pose a problem. In reality the best order would seem to be to have Eucharist after confirmation.[31]

Overall, there are many difficult theological and pastoral questions that connect baptism with faith and conversion into Christian living. In these questions we cannot diminish the importance of baptism along with its effects and relationship with grace. Our best solution is to accept the development of Christian liturgical practice as being inspired by the Holy Spirit, who is the source and cause of new life (Rm 8), who guides the apostles (Acts 6:6, 15:28) and who distributes gifts for building up the Church (1 Cor 12:4ff).

[1] Council of Trent, Session VII, decree de sacramentalis con 6:DS 1606.

[2] DS 1524, ND 1424.

[3] Catechism of the Catholic Church, (CCC, 1992) 1260.

[4] De Spiritu Sancto, 12, 28; SC17 p.157, Basil the Great on the Holy Spirit, trans by George Lewis, London.

[5] Thomas Aquinas, Summa Theologiae, III q69, a7.

[6] Herbert Vorgrimler, Sacramental Theology (Liturgical Press, Collegeville Minnesota, 1992), ch 6. He mentions the distinction between a water and spirit baptism mentioned in Acts (10:47, 11:16).

[7] Sacred Congregation for the Doctrine of the Faith, Instruction Pastoralis Actio, On infant Baptism, n18.

[8] Michel Dujarier, A history of the Catechumenate (Sadlier, 1979), p88.

[9] St Augustine, Ep 98,9,10, Bradshaw, Early Christian Worship (SPCK, London, 1996), p32.

[10] Bradshaw, Early Christian Worship (SPCK, London, 1996), p31f.

[11] ibid, p22.

[12] Barth, the Church Baptismal Doctrine, Luther and Calvin. Barth maintained that an active disposition and authentic living faith was required for the candidate of baptism.

[13] CCC, 1231.

[14] CCC, 1251.

[15] CCC, 1255.

[16] Sacred Congregation for the Doctrine of the Faith, Instruction Pastoralis Actio, On infant Baptism, n28-32.

[17] Ibid. n28f.

[18] CIC, can 861, can 530, n1, CCC 1256.

[19] Tertullian, De Baptismo, n.17, Council of Florence, DS 1315- ND 1414.

[20] Herbert Vorgrimler, Sacramental Theology (Liturgical Press, Collegeville Minnesota, 1992), p129.

[21] CCC, 1257-61.

[22] Alexander Schmemann, Of Water and Spirit (St Vladimir Seminary Press, 1974), p10-12.

[23] International Theological Commission, The hope of Salvation for infants who die without being baptised, 2007, n. 79.

[24] Ibid. p116.

[25] Paul VI, Apostolic Constitution on the sacrament of confirmation.

[26] Gerard Austin, The Rite of Confirmation, Anointing with the Spirit (Pueblo publishing Company, New York, 1985), p132. Aidan Kavanagh also states that baptism has also been a compound act absorbing the cultural pthos into itself, shaping various cultures and being shaped itself by various cultures (see A. Kavanagh, The shape of Baptism, introduction, xiv.

[27] Ibid. p146.

[28] Ibid. p155.

[29] The Synod at Elvira at 300 (DS 120-1) decreed that confirmation as the completion of Baptism should be reserved to the Bishop.

[30] Gerard Austin, The Rite of Confirmation, Anointing with the Spirit (Pueblo publishing Company, New York, 1985), p14.

[31] Paul Mcpartlan, The Holy Spirit and confirmation, Time to put things right, in Communio 25 (1998), p313.

Paul VI Mass and Tridentine Mass

noreply@blogspirit.com (Mr) — Tue, 22 May 2007 23:23:06 +0200

Robert Colquhoun Introduction to Liturgy II

In the light of the history of the Mass compare the Tridentine Ordo Missae of Pius V (1570) with the Paul VI’s Missal (1974), examining the differences and offering an explanation for the changes which have been introduced.

The Missal of Paul VI (1974) both complemented and had many differences[1] to its predecessor, the Trindentine Ordo Missae of Pius V (1570). The differences arose out of a desire of the fathers of the Second Vatican Council to lead people to devout and active participation in the liturgy, and to draw up texts to express more clearly the holy things they signify.[2] Some differences were due to a greater understanding and appreciation of the Eucharistic mystery in Christian antiquity.

The Council of Trent had inaugurated four subsequent centuries of “rigidity and fixation”[3] in the area of the liturgy. Bouyer describes sixteenth and seventeenth century liturgy as “antiquarian pageantry”[4] which had “two centuries old fossilization and stultification of the rites and formulae of liturgy.”[5] Little was known in the sixteenth century of liturgy prior to the tenth or eleventh centuries,[6] and Trent was largely concerned with liturgical abuses and doctrinal issues of the time. The Council of Trent did not go into liturgical matters in detail in the last session, leaving the task to Pius V.[7] This in tern led to the Missal of 1570 being “merely a tributary of the 1474 Missal of the Curia.”[8] Consequently, liturgy developed to become at times more an exclusive clerical activity, where the science of rubrics was of considerable importance. Pius V’s Missal presented the Church with an “instrument of liturgical unity,”[9] in an age of heresy and liturgical chaos. The repercussions of such uniformity in the subsequent centuries was that little attention was paid to the people, who on the whole attended Mass and participated by listening and watching.[10] Paul VI’s Missal managed successfully to “recover the meaning of the assembly”[11] by introducing the full, conscious and active participation of all the faithful called for by Sacrosanctum Concilium.[12] Howell has convincingly argued that the 1570 Missal was based on a “defective concept of liturgy”[13] with the retention of Latin leading to the unintelligibility and exclusion of the laity.

Paul VI’s Missal managed to preserve the deposit of faith contained within the practice of liturgy whilst simultaneously bringing in considerable changes which reinvigorated the liturgy as a celebration of the whole Christian community and restored to the liturgy to the vigour of the holy fathers.

One of the most substantial differences was the reintroduction of concelebration. This helped to further emphasize the fraternity and unity of Priesthood[14] and the unity of the Christian flock. In order to facilitate concelebration, the words of the Lord were changed to be identical in each form of the canon. The promotion of communion under both species for the laity[15] helped to bring a greater love for the Eucharist and brought back a practice of the Early Church. Communion in both kinds helps to express the fullness of the Sacrament’s largesse.[16] Reception of the Eucharist in the hand was restored.

As the Second Vatican Council encouraged liturgy to be adapted to the culture and genius of various peoples[17], and National Episcopal Conferences were allowed to make important liturgical decisions. The Council also allowed the practice of liturgical diversity that had been more manifest in the variety of texts over the centuries. This model of diversity within unity was extremely helpful in reuniting the spiritual life with liturgical sources and expression and allowing rites to be within people’s powers of comprehension. As different groups, regions and peoples were allowed to have a more adapted Missal and liturgy, this helped to end, “three centuries of liturgical immobility.”[18] Most importantly, this transition did not prevent the retention of the sound authentic tradition of the celebration of the Eucharist. The changes helped to open and enliven a theology of the liturgy that had been brewing in the Church for some time.[19] Lambert Beaudin of Mont Cesar had spoken of ‘democratizing’ the liturgy which would help to enliven, diversify and enhance Christian communities.[20]

The order of the Mass was simplified in the twentieth century reforms. Parts that were repeated were eliminated, especially in the breaking of bread, offering of bread and wine and communion. The prayers at the end of Mass were eliminated.[21] The apologies, exposition during Mass, genuflections, 26 signs of the cross, kisses and bells were simplified. These changes helped to bring the clarity and simplicity of the liturgy of the early Church. In the 1974 Missal, The prayers while vesting were not continued. Only one collect was used and the Confiteor was simplified. On the whole small gestures were eliminated in the Eucharistic prayer.[22] This peeling off of layers helped to place the Paschal mystery at the centre of the celebration of Mass and a return to the sources of tradition and participation.

The Kiss of peace was restored by the twentieth century reforms. Under the Missal of Pius V it had been a kiss to the paten and exchanged among clergy only at solemn Masses. St. Justin Martyr describes how “At the conclusion of the prayers we greet one another with a kiss.”[23] Parts of the Mass that have been restored to the “earlier norm of the holy Fathers”[24] are the homily, the general intercessions or prayer of the faithful, and the penitential rite at the beginning of Mass.

A large difference was the change with the Eucharistic prayer. Paul VI’s Missal instructed the prayer to be read in a clear voice rather than a low voice in order that people could hear and be involved in the prayer. Three new forms of the Eucharistic prayer were added to the old Roman Canon. Paul VI’s Missal enriched the liturgy with a further great variety of prefaces that were originally from the ancient Roman Church. These changes helped to highlight prayers of thanksgiving and different parts of the mystery of salvation. This helped to bring an enrichment of variety and mode of prayers in the liturgy. Some have questioned whether this diversification has allowed the sacrificial aspect of the liturgy to be emphasized in the new Eucharist prayers.[25] The procession of the gifts was restored, and the fraction in communion as the broken host is to be distributed. The super populum was also restored and new formulas were added to the dismissal.

Although the Missal of Paul VI does not include scriptural readings, the Second Vatican Council encouraged an opening of the treasures of the Bible more lavishly in the liturgy. The use of the vernacular certainly helped to facilitate this transition. The cycle of readings changed to a cycle over 3 years, with a more representative portion of Scriptures to be read in this time. On Sundays and feasts the epistle and gospel are preceded by an Old Testament reading (or the Acts of the Apostles at Easter). This was changed to foster a greater love for the word of God and a greater understanding of the mystery of salvation in the words of divine revelation.

The Missal of Paul VI demonstrates the desire to teach and also to be sensitive to doctrinal and pastoral considerations. The Second Vatican Council helped to recover the unity of the liturgy of the word and the Eucharist. The New Rite allows Mass to be said facing the people,[26] in accordance with the need to promote the liturgical instruction of the faithful.[27] This was allowed because the fundamental elements of liturgy cannot be changed but everything else is changeable. The intimate connection between the words and rites is categorically important,[28] not least of all on ensure the knowing, active and fruitful participation in the liturgy which helps to facilitate and derive and abundance of graces from the sacred liturgy.[29] The liturgy at the beginning of the twentieth century was largely a composite of “minute and complicated rules, governing prayers and actions of priests and ministers.”[30] The Second Vatican Council successfully woke up to the attempts to ‘historicize’ and ‘archeologize’ the liturgy from innovations or anything not in recent tradition.[31] The Paul VI Missal helped to simplify the rites, suppress the doublets and restore the elements, bringing liturgy back as real prayer.[32] These innovations were partly due to the most important sources of primitive liturgy just becoming available in print.[33]

The Missal of Paul VI has helped the liturgy to rediscover its ancient roots, of unearthing the liturgy from a culture of “rubricism”[34] and by encouraging the lay faithful to a more active and conscious participation in the liturgy. The result is the mystery of the Eucharist shines through as a communion, sacrifice, thanksgiving and memorial in far greater light. The liturgy of the primitive Church has once again been unearthed in a true liturgical flourishing.

[1] These differences were introduced by the substantial liturgical renewal that was proposed by the Second Vatican Council, which ordered the publication of a new Missal along with other liturgical books.

[2] II Vatican Council, const. on the Sacred Liturgy, Sacrosanctum Concilium (now S.C.), art, 21: AAS 56 (1964) 106.

[3] Clifford Howell, From Trent To Vatican II in Jones Ch. (Et al), The Study of Liturgy, Revised edition, SPCK, London, 1992, p285.

[4] Bouyer L., Life and Liturgy, Sheed and Ward, London, 1956, p4

[5] Ibid. p11.

[6] Clifford Howell, From Trent To Vatican II in Jones Ch. (Et al), The Study of Liturgy, Revised edition, SPCK, London, 1992, p286.

[7] Cf. Adam A., Foundations of Liturgy. An introduction to its History and Practice, Liturgical press, Collegeville Minnesota, 1992, p34.

[8] Cabie R, History of the Mass, The Pastoral Press, Beltsville, 1992, p88.

[9] Apostolic Constitution, Promulgation of the Roman Missal revised by decree of the Second Vatican Ecumenical Council, Paul VI, Thursday, April 3, 1969.

[10] Adam A., Foundations of Liturgy. An introduction to its History and Practice, Liturgical press, Collegeville Minnesota, 1992, p34.

[11] Cabie R, History of the Mass, The Pastoral Press, Beltsville, 1992, p120.

[12] S. C. art. 14.

[13] Clifford Howell, From Trent To Vatican II in Jones Ch. (Et al), The Study of Liturgy, Revised edition, SPCK, London, 1992, p287.

[14] S.C. art. 57.

[15] S.C. art. 55.

[16] Cabie R, History of the Mass, The Pastoral Press, Beltsville, 1992, p127ff.

[17] S. C. art. 37-40

[18] P. Jounel, From the Council of Trent to Vatican Council II, in Martimort A.G. The Church at Pryer, Vol 1, p 76-84.

[19] Pius X had helped to foster the renewal of the liturgical movement with his statement that the source of the true Christian spirit must come from participation of people in the holy mysteries (On Sacred Music, 1903). Gueranger later became a spokesman for the restoration of the liturgy.

[20] Adam A., Foundations of Liturgy. An introduction to its History and Practice, Liturgical press, Collegeville Minnesota, 1992, p39.

[21] The prayers of Leo XIII, Pius X and the “Recessus” as well as a recital of the Gospel of John’s prologue.

[22] Clifford Howell, From Trent To Vatican II in Jones Ch. (Et al), The Study of Liturgy, Revised edition, SPCK, London, 1992, p293.

[23] The Fathers of the Church, Catholic University of America Press, Washington, 1965, vol 6, St Justin Martyr, ch. 64-66, p105.

[24] S.C. art. 50.

[25] Cabie R, History of the Mass, The Pastoral Press, Beltsville, 1992, p127ff.

[26] St Gregory the Great said Mass facing the people.

[27] S.C. art.19.

[28] S.C. art. 35.

[29] S. C. art. 11, 21

[30] Cabie R, History of the Mass, The Pastoral Press, Beltsville, 1992, p115.

[31] Ibid, p120.

[32] such as the general prayer, communion under both kinds and concelebration.

[33] Jungman J, The Mass of the Roman Rite (Missarum Sollemnia), 1976, Minnesota, Liturgical Press.

[34] Clifford Howell, From Trent To Vatican II in Jones Ch. (Et al), The Study of Liturgy, Revised edition, SPCK, London, 1992, p285.

The term Gospel

noreply@blogspirit.com (Mr) — Sat, 07 Apr 2007 15:56:48 +0200

Robert Colquhoun

Introduction to New Testament

Discuss the term gospel in Hellenistic literature, in Jewish texts, and in the New Testament.

The term gospel is used in a variety of different contexts over the Biblical era, ranging from military contexts to a divine context. In the New Testament, the term develops and deepens in meaning, evolving into a central Christian concept. Paul popularises the term, however it was probably already popular to his readers.

There are different words for gospel in the original languages of the Bible. In Hebrew the term ‘bsr’ (basar) is a verb meaning to carry news or to bring good news. In Greek evangelion, evangelizo (verb form), evangelizomai (verb) and ecangelistes translate as gospel, good news, or the bringing of good news.

In the Hellenistic period, the term was used as proclamation of news of victory. It could also mean liberation from enemies and deliverance from demonic powers that frighten men.[1] The term could be used to mean one who announced oracles. It was from the Imperial cult that the term evangelion developed a religious meaning. It meant to bring the message of gladness, to proclaim good news such as a divine ruler’s birth, the coming of age, an enthronement, speeches, decrees, acts and other events. The noun angelos was the messenger who brought the message of victory or political or personal that brought joy. “The imperial cult and the Bible share the view that accession to the throne, which introduces a new era and brings peace to the world, is a gospel for men.”[2]

The academic G. Stecker has shown how Hellenistic use of the term evangelion has influenced Paul as the term was used in reference to the Roman emperor cult. Later the term Gospel was understood by Irenaeus and Clement of Alexandria to mean the written Gospels and the 4 Gospels were even understood by some (W. Schreenelcher) to be one Gospel which is the proclamation of salvation in Jesus Christ.

There is a considerable difference between the 4 canonical Gospels and Hellenistic biographies. Richard Burridge[3] has shown that the four canonical Gospels do diverge from Graeco-Roman biographies at the time.[4] It was previously assumed that the four canonical Gospels were a unique literary genre that bared no resemblance to any other models at the time. There are clear examples of the differences between the Gospels and Greco-Roman biography. The 4 canonical Gospels reveal features of ancient biographies but they are not of the same literary standard. The question of genre is above all a literary question. The 4 canonical gospels have a sense of anonymity, a clear theological emphasis and a missionary goal. They also have an anticipated ecclesiology and were composed from a community tradition. This uniqueness to the Gospels gives the sense of the word that it is to receive a response of faith and bring salvation.[5] Plutarch’s lives of famous Greeks and Romans, Suetonius lives of the Caesars and Philostratus life of Apollonarius of Tyana clearly show the difference between a normal biography and the salvific message that the 4 canonical Gospels intend to bring. Justin Martyr describes in his dialogue with Trypho how the Gospels are memoirs of the apostles and Clement of Alexandria explains how John composed a spiritual gospel.[6] The canonical Gospels contain information that served the purpose of strengthening faith in order to bring people closer to God.

Some Scholars[7] believe that the structure of the synoptic Gospels were based on the Old Testament account of God’s relationship with Israel, especially the account of the prophet Jeremiah. The book of Jeremiah shows how the joining in one work into many elements (prophecy, theology and testimony) that are related to the Gospels. In the 1^st century A.D. the Jewish work lives of the prophets tells the accounts and details of their lives (e.g. birth, dramatic deeds and burial place).[8] However, none of these biographical accounts come close to the splendour and beauty of the 4 canonical Gospels and their account of God’s saving work in Jesus Christ. In many ways the New Testament inaugurates a new genre or style of writing with its intention and purpose to show the message and purpose of Christ.

The Old Testament uses the term gospel for proclaiming good news, particularly news of Israel’s victory or God’s victory. The Greek translation (LXX) of the Old Testament does not use the term evangelion. Evangelizomai (verb form) is used instead which is used to translate the Hebrew basar.[9] These expressions can be used to emphasize Yahweh’s kingly rule and universal victory over the world.

The Old Testament use of the term is itself deeply politicised and has many references to battles won. In the basic sense the term is used to deliver a message or to proclaim good news.[10] To a certain extent the term is contaminated by the politics of the house of David. The term is largely used to describe human military conflicts and might. It is fascinating to see the transition of the term from one that describes human military might, to one that shows divine mercy (in the New Testament). The language of imperial, military discourse can be clearly shown in the books of Samuel. 2 Sam 18:19 states, “Let me run and tell the king the good news that Yahweh has vindicated his cause by ridding him of his enemies.” Other statements in 1 Sm 31:9, 2 Sm 1:20, 2 Sm 4:10, 2 Sm 18:20, 22, 25, 26, 27 and 31 demonstrate the use of the term basar as only related to messengers and military activity. Deuteronomy and Isaiah anticipate the great victory of Yahweh. Isaiah 40-66 shows the good news of God’s kingly rule (evangelizomai in LXX) and the year of God’s favour with the eschatological restoration of Israel. This Isaianic expectation and good news is later placed on Jesus.[11]

Psalm 68 states that “the good news of a countless army” (Ps 68:11) is an example of the blessings of God. Even Samuel 18:31 associates the anger of Lord on those who rose up against the author. Above all it is abundantly evident that the Old Testament use of the term good news or Gospel is in accordance with the military terminology of the age. The New Testament Gospels replace the imperial propaganda of the Old Testament.

Each evangelist has a very specific way of expressing the term gospel. The term gospel (evangelion) appears in the synoptic Gospels on a regular basis. This denotes the name of the good news of the saving event of Jesus Christ. Luke uses the verb evangelizo ten times. Luke uses the term especially with reference to John the Baptist. Angels are present to announce the birth of John (Lk 1:19) and Jesus (2:10) and John is said to preach the ‘good news’ (Lk 3:18, Lk 4:14-21). Later in Luke Jesus is seen proclaiming the good news from village to village (Lk 8:1, 9:6) and in connection with the kingdom of God (Lk 4:43, 8:1, 20:1).

Mark uses the term evangelion 8 times. This is in reference to a period of time, the kingdom of God and the need for repentance. Mark specifically shows that Christ is the content and author of the Gospel. Where the gospel is proclaimed Christ himself is at work and the content of Gospel is the history of Jesus with its individual events (Mk 14:5).

Matthew has a specific way of expressing the word gospel. He qualifies the word as the Gospel of the Kingdom (4:23, 9:35) and this Gospel (26:13, 24:14). The emphasis placed is that Jesus is the bringer and the proclaimer of the Gospel.

It is undeniable that Jesus uses the term himself[12], acknowledging his messianic self-consciousness and his salvific message in history. The message of the Gospel is Jesus himself, and the words of Messianic expectation in Isaiah 35 and 61 are to be fulfilled in his words and actions. It is highly likely that Jesus’ audience had a prior understanding of the term gospel. The term itself has roots in the message of restoration and healing for the helpless.

The Johannine writings do not use the term once but prefer to use the term martyneo (to witness). This is specifically characteristic of John’s theology and eschatology. I John uses the term aggelia (message) in 1:5 and 3:11. This may in fact have been a reference to the Gospel according to John.[13] John also uses the term aggelia.

The existence of other gospels beyond the 4 canonical gospels recognised by the Church brings into the question of terminology. Not many noncanonical works designate themselves the term gospel. The protoevangelium of James and the Gospel of Peter are not designated as Gospels.[14] Some writers have tried to legitimize their work by using the term gospel. R J Miller has compiled a work noting 17 separate works that denote themselves as Gospels.[15] There are many hundreds more that would like to be considered authentic Gospels. Above all one must question the intentions of the authors before considering their authenticity.

Paul is the New Testament author who manages to popularize the term gospel. This is likely because it was phraseology that was popular to his readers at the time. Evangelion is a very central concept to his theology. The term means not only what is preached, but also the act of preaching and the process and execution of proclamation. He uses the term 23 times to describe the content of his message. In other words the content and process of preaching are exactly the same. This is because “The gospel does not merely bear witness to salvation history, it is itself salvation history.”[16] The Gospel is related to human reality and proves itself to be living power. According to the theology of Paul, the Gospel is charged with power; it creates faith, brings salvation, life, judgement, reveals God’s righteousness, brings fulfilment of hope, intervenes in the life of men and creates Churches. The Gospel for Paul is related to human reality and proves itself to be living power.[17]

The Greek word evangelion is used 76 times in the New Testament, of which 60 words are from Paul’s writings. The verb evangelizomai (‘to announce good news’) is used 21 times and evangelistes (Eph 4:11, 2 Tm 4:5) is also used. The word Evangelistes means the one who proclaims the Gospel either in office or activity. Even the word proevangelizomai (to announce the good news ahead of time) is used once (Gal 3:8). Paul’s use of the term is to a certain extent synonymous with martyrion (witness), logos (word) and other terms meaning the ‘word of God.’

Paul’s understanding and use of the term is clearly the message of God’s saving work in Jesus Christ. The grace of God requires a response of faith. Although Paul was influenced by the Hellenistic use of the word, the academic Becker has stated that it was definitely Paul who established the use of the word in the New Testament. It is often that Paul uses the term Gospel in a possessive sense. It is clear that he understood the Gospel coming from divine revelation (Gal 1:11-12, 1 Tm 1:11). Paul describes the Gospel as ‘my gospel’ (Rm 2:16, 16:25, 2 Tm 2:8). He uses the term ‘Gospel of God’ 7 times in the Pauline letters (e.g. Rm 1:1, 15:16), Gospel of his son (Rm 1:9), Gospel of Christ 10 times in total (e.g. Rm 15:19) and even ‘our Gospel’ (1 Thess 1:5, 2 Thess 2:14). Paul also talks of the ‘hope’ of the Gospel (Col 1:23), and also the life, life and immortality that the Gospel brings (2 Tm 1:10). Paul also has a belief in the integrity of his Gospel message, in the sense that it is a whole complete work which is not to be compromised (Gal 2:5, 14). The term Gospel is also used in a completely different context: Paul talks of a ‘different’ Gospel (2 Cor 11:4) as if there were false and true Gospel accounts. Paul sees that his opponents have another Gospel which is inaccurate and false.

Paul’s theology of what the Gospel does is crucial to understanding his use of the term. This helps to put the word in context. The rest of the New Testament (excluding the 4 canonical Gospels) is seen as not human words but the word of the Lord (1 Pt 1:12). Paul states that he has been entrusted as a preacher, apostle and teacher (2 Tm 1:11). The Gospel itself is a word charged with power which cannot be fettered by human chains (2 Tm 2:9). The Gospel causes rebirth and new life (1 Pet 1:23-5), it brings peace (Eph 2:17, 6:150 and also brings together the near and the far off (in other words the Jews and the Gentiles, Eph 3:1-9). The Gospel above all gives salvation (Eph 1:13), immortality and life (2 Tm 1:10).

Paul sees the eschatological work of Christ at the heart of his theology. In his writings there is a definitive understanding and relationship between Christ and the Gospel. The Gospel term is used in the past, present and future tenses which demonstrates Paul’s notion of realised and future eschatology. He talks of the Gospel coming (1 Thess 1:5), confirming (1 Cor 1:6) and bearing fruit increasingly (Col 1:16). Romans 1:2 talks of the Gospel proclaimed long beforehand.

Paul’s Gospel was intended for the whole of humanity. Despite the polemics and controversy on this issue, Paul was adamant on the most far reaching audience of the Gospel possible. Paul describes himself as a prophet of the Gospel. He undoubtedly states that one should bring the Gospel to the Gentiles especially (Rm 1:1, Gal 1:16) and to carry the eschatological event beyond the borders of Israel (Rm 15:9). Paul’s intent is not to commend oneself, but to commend the Lord (2 Cor 10:18, 2 Cor 4:5, Gal 1:10).

In conclusion, the term gospel is used in dramatically different circumstances during the biblical era, from a military to a divine context. The New Testament authors, most notably Paul, firmly establish the meaning of the word to demonstrate God’s saving work in Jesus Christ.

Bibliography

An Introduction to the New Testament, Raymond E Brown, New York/London: Doubleday, 1997.

Dictionary of Paul and his Letters, (Eds.), Gerald F. Hawthorne. Ralph P. Martin, Daniel G. Reid, (Eds.), Leicester: Intervarsity Press, 1993, pp369-372 and bibliography.

Dictionary of Jesus and the Gospels, (Eds.), Joel B. Green, Scot Mcknight, I Howard Marshall, Leicester: Intervarsity Press, 1992: 276-97, and bibliographies.

Theological Dictionary of the New Testament, II, 707-37.

New International Dictionary of New Testament Theology, 2, 110-15.

Anchor Bible Dictionary: “Gospel.”

To Advance the Gospel, “The Gospel in the Theology of Paul,” Joseph A. Pitzmyer, S.J. See Interpretation 33 (1979): pp.339-350.

Jesus and the Gospel, Graham N. Stanton, Cambridge: Cambridge University Press. 2004. Part 1: Jesus and the Gospel.

The New Testament: A historical introduction to the Early Christian writings, New York/Oxford: Oxford University Press, 2000.

The Jesus who was/The Jesus who is, Joseph O’Hanlon, Dublin, Columba Press, 2005, pp.40-49.

The Writings of the New Testament: an Interpretation, Luke Timothy Johnson. London: SCM Press, 1999.

Paul: New Perspectives, N. T. Wright, London: SPCK, 2005, esp. Chapter 5.

[1] Theological Dictionary of The New Testament (TDNT), II, p712.

[2] TDNT, II, 715

[3] See R. Burridge, What are the Gospels? A comparison with Graeco-Roman Biography, Cambridge: C.U.P. 1992.

[4] Graham N Stanton , Jesus and the Gospel, Cambridge,: Cambridge University Press. 2004, p17.

[5] Raymond E. Brown. S.S. An Introduction to the New Testament, New York/London: Doubleday, 1997, p103.

[6] Ibid. p14.

[7] Swartley, Israel’s Scripture. Traditions and the Synoptic Gospels: Story Shaping Story. Peabody, MA: Hendrickson Publishers, 1994.

[8] Raymond E. Brown. S.S. An Introduction to the New Testament, New York/London: Doubleday, 1997, p102.

[9] Particular examples are found at Ps 40:9, Ps 68:11, Ps 96:2, Is 41:27, 52:7.

[10] See 1 Kg 1:42 or the birth of a son (Jer 20:15).

[11] See Lk 4:43, Mt 11:5.

[12] See Mk 1:15, 8:35, 10:29, 13:10, 14:9 and Mt 4:23, 9:35, 24:14, 26:13.

[13] Raymond E. Brown, S.S., An Introduction to the New Testament, New York/London: Doubleday, 1997, p100.

[14] Ibid, p100-1.

[15] R J Miller, The complete Gospels, Sonoma, CA, Poleridge, 1992.

[16] G. Friedrich, Theological Dictionary of the New Testament, II, 731.

[17] Theological Dictionary of the New Testament, II, p729.

Vocations Talk Hounslow

noreply@blogspirit.com (Mr) — Sun, 30 Jul 2006 17:07:30 +0200

Introduction: Robert Today I am going to give a talk about vocations…

Sense of calling: Anglican, Fascination and interest in Church

Every since reading Faith and reason, since 17, I have felt called to serve the Church.

By training for priesthood for me is the fullest way to serve God and others.

Sense of avoidance, but a true calling does not go away.

Behave like Nicodemus and the Rich Young Man.

Vocation = vocare – to call in latin. Everybody is called by God, whether to marriage, religious life, single life and to many different callings.

We are all called to holiness (Vatican II, universal call to holiness). In order to hear a calling we need to listen.

What Vocations crisis? God calls we listen.

There is a clear Vocations message in the readings today.

In the first reading today – Amos is told by God to Go and Prophesy to the people of Israel. This shows that God calls people to carry out his work. Amaziah is jealous of Amos and worried that he would bring trouble to the royal temple.

In the reading from Ephesians we hear that we have a specific purpose willed by God, and that we all might exist for the greater glory of God. It tells us that God makes known to us his will for our lives and he calls us to unite with his will to accomplish his plans for us and for the world.

In the Gospel, we hear that Jesus tells his disciples to take nothing for the journey, to concentrate on the essentials – this shows the radical calling of Jesus’ message

(((Like the rich young man- self righteous, things that he does good things and follows the commandments- Yet Jesus demands so much more! How can we learn to give more in our lives rather than be mere takers. Self righteouness and self pity have no place next to God.))))))

Cardinal Newman:

God has created me to do him some definite service; he has committed some work to me which he has not committed to another. I have my mission – I may never know it in this life, but I shall be told it in the next.

I am a link in a chain, a bond of connection between persons. He has not created me for naught. I shall do good; I shall do his work. I shall be an angel of peace, a preacher of truth in my own place while not intending it- if I do but keep his commandments. Therefore I will trust him. Whatever, wherever I am. I can never be thrown away. If I am in sickness, my sickness may serve Him. He does nothing in vain. He knows what He is about. He may take away my friends; He may throw me among strangers. He may make me feel desolate, make my spirits sink, hide my future from me – still He knows what he is about.

Newman says that each person has their own talents which nobody else on earth is capable of doing. We are not mere islands as persons, but must interacts and engage as best as possible with all those around, in the best Christian fashion. Even when life can seem to be unworthwhile, God is still there to comfort us and does not forget us. He saw that true religion based in the heart.

He understood that God creates a purpose and a plan for our lives regardless of our abilities. God does not require us to be successful but rather to be faithful first. (mother Theresa). God does not demand the impossible from us, but to cooperate with him is likely to give you happiness. We find this when we are seeking and loving what is true and good.

To discover the will of God and to do it wholeheartedly- Just as Maria in the Sound of Music discovers – is to be a great foundation for life.

To be interested, moved, inspired, to love something and to love what you do a good indication that you could work in that area.

The call of

Abraham – Gods asks Abraham to put aside everything and promises him great things. As Abraham set off, he embarked on a journey that he knew virtually nothing about, anything could have happened. He was called to embark on a new way in life which would bring great reward. Abraham once again is called to put his trust in God when the Lord asks him to sacrifice his son.

Samuel – takes a while to realise that the Lord is calling and is helped by Eli. God calls him 3 times and young Samuel thinks that Eli was calling him.

Peter – makes mistakes, lies about knowledge of Jesus, tries to run away from his mission but eventually shows his faithfulness.

Mary – is scared at first of God’ messengers, before declaring that she is the handmaid of the Lord.

To be a Priest today is to be a midwife to most of the profound aspects of human existence. Every priest is a steward of the mysteries of God. (1 Cor 4:1)

The priesthood and religious life is the biggest challenge of all! Priestly ministry to care about people, help the poor, visit the sick, visit those in jail and to clothe the naked. This is the most radical calling.

((((((Jesus told us that there were few labourers in the vineyard and we need to pray that he would send more labourers into the vineyard.))))))))

((((((Now it is - To bring a counter cultural message to society- true Christian living not to be too materialistic, not to be obsessed about your own pleasure (hedonistic).

Secular society: The ideal presented is one of instant success, a fast career, and an existence centred on self affirmation, often bereft of respect for others. Self assertation rather than service.

But the commandments are not just restrictions and prevention of certain activities- they are an invitation to be free and discover how to be fully alive))))))

2 great secrets: (that contemporary society does not know).

1/ True committed Christians contain inexplicable, unexplainable joy in their lives. A vocation fully lived out makes some of the happiest people in the workplace. In order to change the world, we don’t have to wait one second- it can happen immediately.

2/ living ones life as a gift to others, through helping and serving others means we can really discover ourselves and be fully human. Self awareness and self knowledge puts people firmly in touch with reality. God cannot be outdone in Generosity- must be onto a winning ticket. People do not regret a lifetime of love and service, which we have discerned to be God's call for them.

Challenge is to discover what you are being called to be and do. Not easy, God not in the telephone directory.

How can you know and how can you have the commitment for your vocation?

Vocations must always involve commitment and sacrifice- in a healthy and honest manner this can be a good thing. In order to love we need to be able to put ourselves at risk, to open ourselves to be vulnerable and not to be too defensive.

We must all ask the question-

How can I serve God? How can I serve God better in my life?

How do you know your calling?

Time in prayer, reflection and discussion with a trusted person. silence in prayer can help discerning.

“man can only grow and realize his vocation in relation to others.” (CSDC 149).

Our own freewill, God invites us on a journey of discovery to see that we can serve him openly in freedom and truth.

JP2 “Every vocation, every path to which Christ calls us, ultimately leads to fulfilment and happiness, because it leads to God, to sharing in God’s own life.”

Celibacy – means one is able to give you whole heart to God. If he has called us to the religious life or priesthood celibacy will mean committed to God with an undivided heart.

Prayer:

St Ignatius said, receive all my liberty, my memory, my understanding, my entire will, all that I possess. You have given it all to me; to you, O Lord, now I return it; all is yours, dispose of me wholly according to your will. Give me only your love and grace, for that is enough for me

Lord, give us generous giving hearts

Send more labourers into the harvest.

Reflections on ‘Vanished Youth and the Church in Australia from a youth perspective.

noreply@blogspirit.com (Mr) — Tue, 23 May 2006 16:25:55 +0200

Reflections on ‘Vanished Youth and the Church in Australia from a youth perspective.

James McCarthy, Archdiocese of Sydney

A seminarian talks about youth and the Church in Sydney.

May 2, 2006 – Speech for the Pontifical Academy for Social Sciences.

I have listened and reflected, over the past few days, on the wide variety of research and discussion papers on the topic of youth. The various themes considered at this conference, which are also found in the contemporary life in Australia, seem to have played a significant role in the selection of Sydney to host WYD 2008. I will attempt in a broad way to highlight some of the background to the Church in Australia, the current situation confronting young Catholics, and some achievable goals for evangelisation in the Church in Australian.

During the plenary session we have discussed the primary role of the family in educating and forming young people in the Faith. Much of family life in Australia seems to be negative. A majority of parents seem to give the moral and religious formation of their children a low priority. Many sadly believe that wealth and prosperity are the biggest contributors to happiness and communicate this message to their children. Many Catholic parents have embraced the widespread indifferentism towards religion in Australia; resulting in sporadic Mass attendance, and casual attention to implementing the teachings of the Church in their daily lives. It is in this context that parents do not assist in effectively passing-on or simply being witnesses-to the Faith to their children.

The frequent distancing of young people from their parents during their teenage years, not just concerning faith, but in all aspects of life, can lead to some adolescents maturing without significant input from their parents and other adults. Consequently, in these formative years many young people are strongly influenced by their adolescent peer-groups, resulting in a situation where they frequently are unable to escape their adolescent state until their late 20s. Many adolescents in Australia become part of friendship-groups or cliques. Some extreme behaviour by such groups is externally manifested, by unusual forms of fashion, body piercing and tattoos. Young people, as always, want to be part of something, to be accepted and to feel that they have friends with similar interests.

This concept of ‘belonging’ should be utilised by the Church to evangelise young people. Historically, the Church in Australia has attempted to build communities, societies and general Catholic culture outside of the liturgical setting. Youth participation in the faith, and to some extent participation of all the faithful, has been reduced to in the last 20 or 30 years to weekly Mass attendance. However, the offering of a complete vision, through an integrated Catholic way of life, through formation and through the establishment of what some have coined a “Catholic sub-culture”, was highly successful in forming and expanding several generations of young Catholics in the knowledge and practice of their Faith. Present experience is that without such supports, young people will become quickly disinterested and uninvolved in the life of the Church.

The news is not all bad! Many young Australians are open to faith, and when committed, they are truly the treasures of the Church. The youth are not the source of the problems, but can be the resource for solving the problems, as many have stated during the conference. Unlike the situation in Africa, as discussed by Prof Zulu, where a committed Catholic may separate the Church’s spiritual vision with its “practical” vision, many committed young Catholics in Australia show initiative and try to integrate the Church’s teaching into their lives. In fact, they want to see their Church and life in Christ expand and deepen.

One such example of the initiative of the committed youth of Australia is found in the original bid for World Youth Day for Australia, which is worth recalling and examining.

Three days after Archbishop Pell was installed as Archbishop of Sydney in May 2001, he was presented with a petition (of which I was a member of the organising committee) with over 10,000 signatures requesting Archbishop Pell to support an application to the Holy See by young Australian Catholics for Sydney to host WYD subsequent to the Toronto 2002 WYD. Archbishop Pell indicated that a submission by the youth organisers could be made and a youth representative should be prepared to go to Rome to support the proposal. Archbishop Pell also informed us that he was aware that other cities were being considered. A detailed submission was prepared and forwarded to Rome and there were subsequent meetings with Cardinal Stafford, then President of the Pontifical Council for the Laity and committee members about the Sydney WYD bid.

Certain features of this original bid should be highlighted. As Cardinal Stafford remarked to a committee member, the Sydney bid was unique in the history of WYD. The bid represented the initiative and aspirations of young Catholic Australians and was not, as an initiative, the proposal of the Australian hierarchy, although this bid had at least Archbishop Pell’s implicit approval. In other words, the Sydney WYD bid was ‘bottom up’ not ‘top down’.

Further, this submission was uniquely written by, and from the point of view of, young Catholic Australians. The ‘John Paul II generation’ in Australia felt sufficiently confident to address the Holy Father directly in the expectation that they would be listened to with openness and not ignored. As we know, the late Holy Father decided on Cologne as the venue for WYD after Toronto. However, Sydney was designated last year by Pope Benedict as the venue for WYD 2008 following submissions by Cardinal Pell and the Australian Bishops Conference.

It is noteworthy that the Church in Australia is a well-established part of society and we receive significant political and mainstream support for many of our programs and initiatives. Unlike the situation in the US, where it would be seen as seriously problematic, the State and Federal governments in Australia, with bipartisan support, find no problem, and actually believe it economically sound, to provide billions of dollars of funding annually to the Church for our far-reaching primary and secondary school system. In addition, it was announced last month that our Federal government will provide 20 million dollars of cash support for WYD 2008, while the State government has pledged to do whatever it takes to make the event successful.

What was even more important for the youth organising committee in 2001, was that WYD needed to be held in Australia. For the young people in Australia, WYD would be the great opportunity for the New Evangelisation in Oceania and would allow the Church to reach out to the younger generation in a completely different way.

To understand the background to the bid of 2001, it needs to be placed in the context of the wider Australian Church at that time. In 1998, there were the momentous Ad Limina visits of the Australian bishops with the Roman dicasteries. Led by the then Cardinal Ratzinger, there was an in-depth and critical analysis of the state of the Church in Australia and its future progress. This led to the famous Statement of Conclusions of December 1998 in which it was acknowledged by the Australian Bishops that there was a crisis of Faith in Australia. In various aspects this crisis was manifested by the rise in the number of people with no religion (16-17%) and a dramatic decline in regular Church attendance (for Australian Catholics, from 60% in the 1960’s to about 17% in the late 1990’s) While I was at University we estimated that the number of practising Catholics on campus was about 5%, and in absolute terms this was less than the number of active Evangelicals on campus.

Moreover the renowned tolerance of Australians has led to an indifference about truth and an openness to all opinions and positions, resulting in a loss of confidence in the ability to know the truth and to have Faith in God. At the same time, traditional Christian anthropology has faded and has been replaced by an extreme individualism and a concept of conscience, which elevates the individual to an absolute, and has developed a new level of moral relativism.

The Statement of Conclusions caused widespread dismay in sections of the Australian Church and there was extensive media debate about why Rome was being so critical of the Australian Church and whether the Australian bishops deserved to be regarded as ineffective.

The young Catholics on the WYD organising committee in 2001 had read the Statement of Conclusions and wondered “what the fuss was about”, as Australians say. It seemed clear to us that there was a crisis of Faith and that it must be addressed by the Church in Australia. With God’s grace and favour there was no fundamental reason to despair but both spiritual and social reality had to be confronted.

The organising committee perceived, through their own experiences, that while on paper the Catholic Church was the largest denomination in Australia (28%) and that a record number of young people had been educated in the extensive network of Catholic primary and secondary schools, there had been a virtual collapse of active interest-in and practice-of the Faith by a whole generation of Catholics since the 1960’s. The Church in Australia had gone from being a community where, in the 1960s, to be a practising Catholic was mainstream and normal, to the situation today where very few practice their Faith regularly, let alone live-out the Faith in their daily lives.

In the 1970’s and 1980’s, many Catholic associations which supported the broader Catholic way of life disappeared, and until recent initiatives, had not been replaced nor encouraged. Many parishes, since at least the early 1980s, have a reduced social and formational role, and many youth find little in the parishes to nourish them when the belief and habit of regular Mass attendance is no longer a part of personal and family identity.

With WYD in Sydney we believed a new era of youth involvement and organisation would be initiated. We envisioned the establishment of new and stronger Catholic associations, formed across the city and regions, absorbing many parish youth groups, which often have limited activities and are without a suitable “critical mass” of members. We also identified the necessity for a renewal of a Catholic culture and way of life. As the Evangelicals and Pentecostals exhibit in Sydney, strong active youth groups energise and attract more members and foster keener involvement.

All the features of the crisis of Faith are present in Australia’s younger generation of baptized-Catholics, from individualism, to materialism, to faithlessness. However, most young people who have a committed-Faith, have either emerged from sound and faithful Catholic families, or have received Catholic formation through groups and have been effected by the ever-developing Catholic culture. The WYD submission of 2001 from the youth of Australia firmly and distinctly showed that there are a significant number of young people who want to respond as faithful Christian witnesses and want to bring the wider Church, through the support of our bishops, the Holy Father and the Catholic youth of all the world, to assist us in this essential endeavour of proclaiming Christ to the youth of Australia.

Creative writing exercise

noreply@blogspirit.com (Mr) — Tue, 16 May 2006 22:25:29 +0200

Robert Colquhoun

Observations at Death’s door

Characters:

Jonathan- Struck down by car in drink driving accident, in intensive care and critical.

Christopher – Autistic young adult, terminally ill, with desperate parents Jill and David.

Nurse Geraldine, working on the ward.

Story is told from the perspective of Jonathan, as he is conscious of all around him, despite being paralysed, but is able to talk. Nurse Geraldine, in an attempt to be seen as a good nurse is secretly plotting to almost kill and then resuscitate Jonathan by denying his intensive care.

Nurse Geraldine knew she was right. It was only fitting that one should suffer in order that the hospital might be saved. The Horton Hospital faced closure once again, the third attempt to close the hospital in as many years by the authorities. She rather enjoyed taking her patients to the brink of death, moving them out of their beds, relocating them to another area and then seeing if they would survive by resuscitating them. Having moved the last 8 patients in this way she knew that Jonathan would be her last gracious victim, at the salvation of the hospital - the hospital monitors would not suspect a thing. The buzz she got justified the means- she was the saviour who rescued these poor lost ones from their dying moments and brought them back to life, saving the hospital in the process.

--------------------

I (Jonathan) knew that Geraldine had some grand plot up her sleeves- but there was nothing that I could do. I was lucky to be alive following the accident- now I can move, only think and talk- I can only pray I quit this paralytic life soon.

The intensive ward here is bleak- suffering, torment and unhappiness are expressions all around. The visitors are always anxious and concerned, they bring large collections of presents to alleviate the suffering of the patients. Yet there is an atmosphere of disturbing anticipation, of the inevitable and relentless advance of time counted by the loud ticking of the grandfather clock at the end of the ward. Even the nurses grimace in anticipation of the next death at the intensive care unit. At night the creaks and groans of the bed complement the wails of unhappy patients wanting to go home. Pandemonium broke out last night as Tom fell of his bed and stopped breathing- only the high pitched squeal of Christopher saved his life. I’ve been in this chronic situation for 2 days now- my brain has soaked up all of my energy – being fully awake while my body aches and itches to move.

At Breakfast, Christopher drowned his corn flakes into his milk until they were soggy and limp, before passing his bowl to one side, refusing to even have a spoonful. He knew those two familiar people were coming today- but his emotional autonomy prevented him from realising that they were his parents. His bond of love to his parents had been severed by his mild autism- he was more interested in tormenting his cereal than engaging with anyone else. Meanwhile Tom did not have the privilege of eating- his condition meant that he had a large drip inserted straight into his veins. Nurse Geraldine had already fed him breakfast this morning by turning the tap. All three of us knew we were burdens to our loved ones and hospital now- we were the source of suffering and inefficiency- were we to be discarded of so that happiness could prevail?

“I shall hope against hope, take courage in courage alone and prevail in where the Lord wants me to be – right here for the mean time – after all we can only live in present,” I said peacefully as my head lay softly against the pillow.

“Well – we can only hope and courage in the acts we do to others, I’ve saved countless lives of patients in this hospital. But inside us- we cannot have peace, hope and courage for ourselves. I’m the most outstanding nurse in this hospital but I lack such fanciful attributes,” replied Geraldine despondingly. She had already got the drugs ready for me later in the day; secretly she was waiting with glee before her next victim would be rescued inches from the realms of death. “After all,” she added “we have no hope after this life, courage is for some, but eventually it will all come to no avail.”

But I would not be overcome with Geraldine’s negativity “Death has been overcome by triumphant love- we cannot fear the afterlife but remain confident in the hope of continued existence, nurtured by the grace sustained by our acts of goodwill. Pain is only temporary but glory is forever,” With this Geraldine moved swiftly off, frustrated by my optimism- it was clear that he only had weeks to live, how on earth could he be so positive and relaxed- with what faith and hope did he possess? Geraldine knew she would be back later- perhaps the disappearance of my consciousness would destroy my insane joy.

The grandfather clock in the ward struck noon swiftly, time had progressed as if it had been in fast forward. Christopher knew that his guests would arrive. The squeaking of shoes on the polished floor created a symphony of unpleasant noises throughout the day but the patients quickly adjusted to the inconvenience. After all, the food trolley for lunch dulled the patients into submission to the cost cutting regime in the hospital. In the corner, 3 elderly patients watched the dreariness and drab daytime television semi unconsciously dribbling and shrivelling like decomposing corpses. At last, after more dreary blasts from the television, Christopher’s parents arrived- they knew his fate would be soon decided by the operation but it was almost certain he would not survive. Jill had contained her hope well until her husband had lost compassion for their child.

----------------

“Jill, you know in two weeks it will all be over, and we can continue our lives back to normality. We don’t want to be burdened by inconvenience- we have already suffered a lifetime’s burden from this ungracious child, its sad- but terminal illness is just not compatible with our lifestyle,” remarked David as they entered the hospital.

“But Darling, Christopher has been our child, a wonderful gift and we must cherish these last moments- even if he cannot reciprocate anything for us,” Jill knew that David was right- after all they had suffered tremendously due to their child. “There must have been some meaning and purpose of our suffering- some good must have arisen and it cannot have been in vain. We are to be sure that suffering can only be finite- we should not be concerned about the countless sacrifices we have made for Christopher.”

But David contested, “But what do we have to show for this suffering? A whiff of benevolence perhaps, but this is nothing in comparison to the hardships that has scaled our skin. Happiness can never prevail against the obligations of unwanted commitments. We shall see for the ends of this operation.”

They entered the intensive ward. But Christopher had just been sick all over his bed – 3 nurses were in the process of attempting to clean up the vile stench that emanated from the duvet. Yesterday’s supper of green peas had left a light green stain on the bed. I noticed that Jill’s words were soothing and calming towards Christopher, but David stood then amok, disappointed that he could be more involved with his only child. Even though Jill did not realise Christopher hung on her words and understood them, her words were a cradle for his heart- she was the only comfort and hope that he experienced in his life. I realised, that even when we are aware of the consequences of our actions, which does not prevent the greatness that we bring forth in others. Christopher barely responded to his parents, yet at the same time he subconsciously knew their voices and faces, and that prevented him from causing more nuisances later on that day. David and Jill promptly departed after 20 minutes of nurturing and care, despite the foul stench and Christopher behaved immaculately for the rest of the day. Sometimes- the great wonders of our goodness is hidden- but this does not negate the good that we create.

------------------

Nurse Geraldine had secretly entered the ward with a needle filled with enough drugs to make the whole ward comatose. I didn’t realise that she had inserted it into my drip until I felt the cold liquid rush up my arm like a stormy sea breeze. Immediately the emergency device at the end of my bed started to bleep as I began to lose consciousness- my heart had actually stopped- but I was still conscious. Incidentally, Nurse Geraldine was there injecting me with the second drug that might resuscitate me. After 3 bizarre minutes- I realised I should have been dead but was entirely conscious- watching the scene of now 3 nurses desperately panicking to save my life- that ironically was threatened by an evil nurse. But after these minutes dramatically I gasped for air and immediately came back to life. Coincidentally, Geraldine’s attempt to be a hero had cured me from my terrible accident- I had been restored to full health, as my heart pounded and blood flowed casually around my veins. Geraldine had in fact rushed by body back into full health. I was suppose to just survive her cruel experimentation but in fact she had jolted my body into full health once again.

Could good come from evil, was this a miracle? Certainly it was a form of near death experience. But how would I place justice into the equation? An evil woman, who nearly killed me, just cured me of chronic illness. Should I inform of her mischievous acts to the hospital managers or should the fact that I survived mean that I forgive her for her actions? My conscience rattled with activity as I walked around the ward two hours later, numb from surprise and joy from today’s extraordinary events. I had been brought back to life and life abundantly and from this day forth I would cherish every hour as a gracious gift from redemptive luck. I decided that the authorities would have to be informed about Geraldine the wicked nurse, because in all likelihood she would probably finish off Christopher at the earliest possible opportunity. It would be unjust to give her benefit of the doubt over my miraculous recovery. Justice must prevail even where there is only a foretaste of it. As that afternoon I packed my bag to leave the hospital, I called in the area ward nurse to inform her of Geraldine’s mischievous activity.

The area nurse promptly started an immediate investigation as I made for the doors, in fear of the repercussions. But I turned to have another quick look at Christopher- I realised that no matter of our situations in life, they were mostly gift and mystery, we couldn’t explain our circumstances, our past or our future, but merely we can only be grateful for what we have and cherish that in gratitude. We can only assume we have the chance to live another day at most- and nothing had focused my mind closer than realising I might only have minutes to live. As I walked out the hospital into beautiful sparrows chirping, with the trees swaying in the wind, dancing a seductive rhythm I saw 2 policemen heading in the direction of my ward, presumably to investigate the nurse. I realised justice must happen, whether in this life or the next as time caught up with you. Regardless of how desperate situations can be, there was hope and new life for all of us.

The sun shone dazzlingly as I waiting for the bus back into town. I had the experience of having mysteriously overcome evil today- a proof that hope and joy can surpass wrong. My suffering had left me stronger and more willing to embrace the world. I had rejected the temptation to despair and my faith and hope transcended the hospital experience and its bleak environment.

Cherishing life comprehension

noreply@blogspirit.com (Mr) — Wed, 05 Apr 2006 16:53:22 +0200

Robert Colquhoun

Cherishing Life

1. a) The aim of the document is educate and support Catholics in their social responsibilities and help to build a society founded on the values of Jesus Christ. The document is to show how the gift of life is at the hearth of all moral reflection and action. (cf. Foreword). The document hopes to show the hope of life with the risen Christ to others. It should help readers to understand the teaching of the Church and its reasoning, enable Catholic to develop a moral approach to issues, especially new issues created by new science and technology.

b) The document called the Common Good looked at the social implications of living the Christian faith, helping all Christians to understand the social teaching of the Church and well as promote human flourishing for all in society. This new document compliments The Common Good and explains Catholic teaching on the moral and spiritual well being of the person, especially with regards to issues pertaining to human life and its value, protection and meaning. It is produced to promote a Catholic understanding of these issues in a positive manner, explaining moral truths and the dignity of the human person.

2. Paragraphs 4-27 look at signs of the times, especially in health and medicine, marriage and the family, society, the world and the Church. Large improvements in the standard of living have been made, along with life expectancy and medicine. There is hope for incurable diseases (n. 4). Technology can bring positive and negative aspects. Abortion is now at epidemic proportions and thousands of embryos are abandoned or used for embryo experimentation (n. 5). The ill and dependent can be over treated, deprived or discriminated against. Passive euthanasia has been condoned by the courts, but the hospice movement has much public support (n. 6). The elderly are threatened by isolation, rejection, the collapse of home care services, crime, the pension system and health shortages. Nevertheless there is still much opportunity and hope for the elderly (n. 7). Society is far more inclusive for those with disabilities (n. 8). Marriage is an essential institution for society. Love from parents to children makes society possible and they seek to educate children with what is worthwhile in life (n. 9). Divorce and alternative partnerships are seen as part of modern life. Divorce has had a terrible impact on children (n. 10). This has in turn led to cohabitation and a case that couples should be given legal recognition in this status has been made (n. 11). Threats to family stability come from difficult circumstances in life, the media and its provocative messages on sex, wealth and celebrity (n. 12).
There is considerable lack of confidence in politics, which is a cause for concern (n. 13). A mistrust and crisis of credibility has also hit traditional institutions such as doctors, clergy, teachers and police. This has put them on the defensive (n. 14). A culture of blame has developed leading to litigation (n.15). In 1995 John Paul wrote Evangelium Vitae and called for more opposition to war and opposition to the death penalty (n. 16). Many campaigns have helped the most vulnerable in society: Jubilee 2000 helped debt reduction. There is public awareness of fair trade issues. But war, HIV/AIDS, political and commercial destruction and environmental destruction have threatened whole populations (n. 17). There are many agencies working for justice, development and environment such as CAFOD. However, some agencies are promoting injustice by promoting ‘reproductive health’ (n. 18). Food is ever more plentiful, but needs responsible and safe use (n. 19). Poverty has caused preventable disease and premature death in poor countries (n. 20). Consumerism and pleasure seeking have lead to addiction and are a problem, especially for the young (n. 21).
Ecumenism is now part of the Church, and the Second Vatican Council has been implemented. (n. 22). Child abuse scandals have affected the Church (n. 23). Christians have worked in the service of life and spoken out on social issues (n. 24). Catholic schools, families have built up communities that have had discipline and tolerance (n. 25). Concern about international justice and the protection of human life should go together, but only life will be considered in the document (n. 26). We must consider morality in all the situations we find ourselves (n. 27).

3. The document rejects the notion that morality is a private matter. This is because moral arguments have objective and important issues at stake, that extent beyond the realm of one person and private affairs. In fact the privatisation of morality would encourage silence where there is injustice (n. 33). The privacy of morality has an inconsistent basis because of the public nature of morality and that sin can often occur in the interaction of human relationships and therefore we can harm others and not just ourselves. Moral choices should be just and fair to everyone (n.32).

4. Cherishing life sees conscience as being able to make judgements which have a moral quality. It is living rightly and judging wisely, conforming to the truth (n.42). It should be made prayerfully, and with an informed mind. One needs to take into account the moral essence of the act, the circumstances under which they occur and the intended moral basis. Conscience is a personal core and sanctuary (n. 42) where the person is in front of God almighty alone. Ignorance cannot totally diminish culpability within conscience (n. 44), and conscience can be influenced and blurred by cultural perspectives.

5. The document clearly states that it is right in principle to pay taxes even when we know some of the money will be misspent (n. 46). This is because sometimes it is impossible to not be partially involved in the wrongdoing of others. This would be defined as ‘material co-operation’ by the document because it is helping the accomplishment of something but not sharing the aims of that person. There are times when this can be wrong. From the Gospel, Christ told us, "Repay to Caesar what belongs to Caesar and to God what belongs to God." (Mt 22:21). In making the analysis of whether material cooperation is acceptable we should ask what alternatives were available, how urgent it was to act, what goods and harms are at stake and whether we are misleading others, as well as how these goods and harms relate to the action (n. 47).

6. i) Cherishing life states that life begins at conception or fertilization. This is when the fusion of the gametes[1] creates a new individual, a cell with a new genetic identity (n. 55). This new individual is a gift of God and the offspring of mother and father. A zygote is the cell that is the result of fertilization. From this moment, it is a human being with potential because it possesses a living being with potential to develop. The human being is sacred and inviolable (n. 58) because we are made in the image of God. We also must give the benefit of the doubt (n. 59) in matters of human life. Scripture shows us how life starts in the womb. God creates our innermost being, knits us together and weaves us in secret in the womb (cf. Psalm 139:13-6), he gives us life and breath, set in order the elements within us (Ecclesiastes 11:5) and inspires us with an active soul (Wisdom 15:11).

ii) According to Cherishing life, life ends when body and soul separate (n. 62). This means the complete and irreversible cessation of all brain activity and the sign that the individual organism has lost its integrative capacity. (n. 63, cf. Pope John Paul II’s address to the transplantation society, August 2000). The end of life is not reached when we lose consciousness. If the body is able to retain its function as a living whole it is still alive, even though one might have lost consciousness (n. 64). Breathing is a sign of a living body and death must not be redefined to include people who might be considered ‘as good as dead’ (n. 64).

7. Humanity is best aspect of good in material creation (Genesis 1:26-31). Jesus confirmed the goodness and significance of the human body. Christians believe in the resurrection of the body, which in itself is the ‘temple of the Holy Spirit.’ (I Cor 6:19, n. 100). Positive meaning can be derived from how we relate to each other in bodily ways. The sexual aspects of the body are a good thing and a proper aspect of human nature, which can be expressed in a truly human way. (n. 101). Despite the common portrayal of sexuality as something trivial, it is far more than a leisure pursuit, but an act full of meaning (n. 102). It presents a language of the body and is an expression of love, such as a married couple showing their love together. It also expresses fidelity and the desire to welcome a child into the world (n. 103). The true circumstance for sexual intercourse is genuine, exclusive and committed love, in marriage. This is the place where love is truly absolute and unconditional, and the best place for the raising of children. The language of love shows that sex is for babies and bonding within marriage (n. 104). We should fully integrate our sexuality with who we are by the virtue of chastity. Sex can be a positive virtue and mutual communication for married couples. Self control can be at the service of genuine love and sensitivity and chastity is a virtue for all people. Chastity means acting appropriately, being honest and sensitive without abusing the language of love (n. 105).

8. The Church is opposed to discrimination, violence, harassment or abuse towards homosexuals (n. 111) and teaches that homosexual people must be accepted with ‘respect, compassion and sensitivity.’ (CCC 2358). The physical expression of homosexual acts is objectively disordered. This means that they do not have any moral good in the act. Nevertheless a homosexual orientation is never sinful or evil in itself (n. 111). Marriage has been established by God as a union between man and woman (n. 112, Genesis 1:27). The meaning and purpose of marriage has been set by God, and it is not to be interpreted by man. The right context for sexual intercourse is in marriage. There is far more to a human person than sexual inclination or desire (n.113). The existence of ‘same sex marriages’ would undermine the meaning and status of marriage, because it would redefine marriage. ‘Same sex marriages’ are incapable of naturally passing on the gift of life. Bonds of friendship should not be disregarded in matters of medical care or funeral arrangements where situations of injustice may arise (n. 114).

9. IVF is not morally acceptable, because reproduction occurs in the laboratory (n. 127-8). The process of IVF normally results in the destruction of extra human embryos, created in order to be destroyed. Women are subject to the use of strong fertility drugs in order to stimulate the ovaries and these can be medically dangerous. IVF has an increased chance of multiple pregnancies that can bring added complications. IVF is highly likely to be manipulated by eugenics in the future (n.128). The use of donated human sperm/eggs in IVF is morally wrong because it confuses and undermines the sense of biological parenthood for children, diminishing their identity.

Human sexuality when expressed correctly has both the unitive and procreative elements. In other words sex is for both babies and bonding, and it cannot be for just one or the other. IVF dissociates the sexual act from the procreative act because reproduction happens in a laboratory. The life and identity of the embryo is in the hand of doctors. This technique involves the dissociation of husband and wife (CCC 2376-7).

10. Divorce (n. 133-6) is a source of agonising pain and distress for the participants. Human beings need relationships that are long lasting, intimate and close. Despite the fact that contemporary society accepts that after divorce we should continue pursuing other relationships and new marriages, Jesus tells us that Man should not divide what man has united (Mark 10:9). The Church accepts the need for separation provided the situation is extremely serious. Those who have had divorces should not be subject to discrimination. However, a civil divorce does not fully nullify a marriage because the divorced person still has made promises and therefore is not free before God to marry another person. An annulment happens when the Church declares what was perceived to be a marriage was if fact not a marriage. A person has the right for the Church to investigate whether there are grounds for nullity in marriage. However, if the grounds for nullity were not evident from the beginning of the marriage and it was in fact subsequent problems, it is not possible for an annulment.
The Catholic Church believes in the indissolubility of marriage. It is still possible to receive communion if one has had a divorce under legitimate and serious conditions. Those who have had a second relationship after divorce are not permitted to participate fully in the sacraments. However Churches should welcome them being part of Church communities as fully as possible.

11. The document calls for practical wisdom with regards to the allocation of health resources, “As each as any has need” (Acts 4:35). Consultation (n.161) should occur between doctors and health service managers, as well as patients. In addition, society should also be involved in this consultation as widely as possible. Discrimination cannot be excused by scarcity of resources and this is lamentable when deliberate harm is inflicted on some patients. The use of age in a discriminatory nature is a serious breach of non-discrimination, equal access for the satisfaction of needs and respect for the elderly. (n.160). However, rationing must take place because there are finite resources (n. 159). Government has a role to make sure all citizens are able to have affordable health care (n. 158). The costs in the allocation of health care can be reduced by pre-emptive action by the prevention of illness by good quality living conditions (n. 157).

12. a) Medical research is to be encouraged and is a very important area of modern medicine. (n. 162). Its parameters should be based on the respect for life and the dignity of the human person (n. 166). Medical research that involves animals is acceptable provided it is within reasonable limits and provided it contributes to caring or saving human lives. (CCC 2417). Experimentation on humans should only take place on those willing to consent and where the are not substantial risks.

b) Transplants are morally permissible provided the consent of the person is attained and provided that it is not against the wishes of the relatives. For vital organs, the donor must also be dead and this area will be very successful only when the transfer is given in the spirit of a free act of human generosity. (n. 164) Other organ transplants for example for kidneys of the lobe of a liver should only be between close relatives in order for people not to be tempted to sell their organs for financial gain. This can be an example of noble and generous giving (n. 163).

c) The morality of gene therapy depends on the safety of the procedure and how appropriate the action is for the patient. It can therefore be moral and immoral. Somatic gene therapy only affects the patient, but Germ line therapy affects future generations. The latter technique has very serious repercussions for the health of later generations. This is essentially eugenics and manipulates the human person (n. 165).

13. The ‘morning after pill’ prevents the embryo from implanting in the womb and essentially it is an abortifacient (n. 176). This pill is taken after sexual intercourse to avoid pregnancy. An abortifacient is a substance that induces abortion. This method is wrong because it involves the destruction of human life after it has been conceived. This is wrong because the human beings life is ended deliberately when the life is totally dependant on the life of the mother (n. 173). People of good will should also avoid selling drugs that destroy innocent human beings (n.176).

14. Euthanasia (n. 183-7) is “the intentional killing of someone else,” according to the document (n. 183). Euthanasia is always wrong, whether it is direct, indirect, voluntary, involuntary or non voluntary. This is because euthanasia is worse than suicide because it involves the intentional killing of somebody else. Euthanasia is dangerous in practice because doctors are given the power of life and death, and the vulnerable are especially susceptible. Life is given by God, and we should not pre anticipate our death by bringing about our own death. The dignity of the human person means that every person has value and worth, at every stage of life and this should not be taken away. Even the most vulnerable have this inherent and inviolable[2] dignity and therefore other people cannot decide when they can be killed because they have no worth. However alleviation of pain is acceptable even when it involves the secondary effect of shortening life. (n. 187)

15. A committed Christian can help to build and promote a culture of life in many different circumstances (n. 210). They can do this through this work or voluntary work, through local political activity, through self education and shared discussion. In healthcare one can help others directly. In volunteer work, for example in a homeless centre or a hospice we can give our time and effort generously to helping others. In prayer and financial assistance we can also help to promote this culture of life. Families (n. 211) have a significant place to create a culture of life. The care and education of children, love and support especially of vulnerable members of the family is a clear witness to the value of life and love. By voting for representatives (n. 212) who are willing to build up a ‘culture of life’ we are more likely to see respect for the human person lived in the political arena.

[1] These are the specialized germ cells that come together during fertilization.

[2] This means incapable of being transferred or reduced to another

liturgy

noreply@blogspirit.com (Mr) — Fri, 03 Mar 2006 18:06:09 +0100

Liturgy

Robert Colquhoun

A.1. Liturgy is the set of forms for the public worship of the Church. The word can refer to the whole complex of official services. The most important form of liturgy is the celebration of the Paschal mystery through the Eucharist. The Paschal mystery is Christ’s work of redemption through his life, death and resurrection. The Eucharist renews and celebrates the paschal sacrifice of Christ as the sacrifice offered by the Church. The liturgy is the public celebration of faith in Christ, through the participation in the sacraments and traditions of the Church. Liturgy also means public work and doing the work of God. In the New Testament the understanding also applies to charity and the proclaiming of the Gospel. The liturgy brings in life in the spirit and involvement in the mission of Church. The liturgy makes the Church the visible sign of communion between God and man and involves the whole community; it is where the power from the Church flows out to bring fruit in the lives of the faithful.

2. We need to have liturgy in the Church because it is essential for a community to have a central and organised worship to acknowledge our faith in Christ and his Church. This is so the people of God may live from Christian truth and proclaim and live it in the world. The liturgy is the conscious, active and fruitful participation of the faithful in the rites of the Church and this makes it alive. The liturgy is needed because we need to manifest God’s message into the world and make it living and real. This is done through the expression of the Christian mystery in our lives through actively living faith, hope and charity through life in the spirit. Participating in the work of God, we can help to inaugurate the Kingdom of God, bringing in service of God and neighbour. Liturgy is needed to teach others about the Christian faith in order that they can understand, interiorize and then actively live out the Christian faith. Prayer is integral to the life of a Christian and this is an important part of the liturgy of the hours.

3. The practical consequences of liturgy are a source of life for the practising Catholic. Active participation in the liturgy is not just a commitment, but a life fulfilling activity, being a source for grace and faith. Ideally it means that one is attached to a Christian community where one can live out faith to share with others. The liturgy must at some point educate, nourish and transform the Christian to a more intimate relationship with Christ. Our own transformation (especially spiritually) is integral to the liturgy so we can put on Christ and take up his cross. From that we can evangelise the world with acts of charity and love. The acts of liturgy help to bring evangelisation, conversion and grace. This helps us to change from our previous selves to the people who we have the potential to become, imitating closely the gifts of the holy spirit, wisdom, understanding, knowledge, counsel, piety, fortitude and fear of the Lord (Isaiah 11:1-3). It also means offering up acts to God, a sacrifice of thanksgiving (Ps 50 (49):12-4), sincerity in ‘steadfast love’ (Hosea 6:6) and also obedience and submission (1 Sam 15:22) to God. Through this personal relationship with Jesus Christ through the liturgy we can become increasingly faithful and loving of him. Above all we must avoid rigidifying a sacrificial system which then degenerates to externalism and syncretism but instead strive to have a personal relationship with God. (cf. The Spirit of the Liturgy, Ratzinger, p45).

B.1. During the pastoral placement I found that an understanding of many issues that deal with the Catholic faith were discussed and questioned. The question of creation came to many classrooms which I had to answer. The vast majority of young people did not know that evolution was compatible with the Church’s understanding of creation. An understanding that mankind was given conscience and free will is still possible, along with the fact that man was given stewardship over animals and that human life is sacred. God also created man and he is not a meaningless product of evolution. It was important to communicate that science can be helpful towards faith and in fact complementary.

At Christian Unity week, the nature and understanding of the Church again came into question and the quality of ecumenical relationships that the Church can have. In reality, I found that the integrity of the priest/minister and the stance of his theology (on both sides) usually were the decisive elements in good ecumenical relations. The proximity of other Churches to Catholic theology was important to finding common positions, but in reality the relationships were virtually non existent. Coming into dialogue with other Christians and non believers showed to me the importance of explaining the faith clearly as a gift of God and supernatural virtue and something that is beyond reason. In this a sense of sin is important as well as the difference between faith and reason. Overall ecumenical relations were hampered more by cold ecclesial structures rather than unorthodox Christology and it was charity that helped to form close relationships.

Related to this was the importance of education of the faith in schools and the role of Catholic education. I saw the huge importance of the family as the instrument to pass on the faith, complemented by the parish and the school. The importance of the school ethos and the RE teachers in communicating and realising the Christian message in their daily lives is very important. Part of this was the expression of the liturgy in school and how this message is conveyed from understanding and practice of the faith. I saw many families who were not practicing Catholics yet very insistent on the first communion of their children. I most clearly saw the disintegration of family life and the failure of human relationships of having a detrimental effect on the people and children involved.

2. In our talks in the classrooms, I tried to address the Church’s position on evolution as clearly as possible, clarifying misconceptions and addressing errors. Above all the use of listening and prayer were the most useful methods of dealing with controversial issues. With ecumenical relations I saw the need to avoid scathing comments but to attempt to have dialogue in a sensible and not callous or proud manner. Above all the need for a full education in the faith at school was the only way which the Christian message can be brought across adequately. Correct liturgical practice and adherence to all that the Church teaches was quite clear in determining whether people came to Church out of habit or whether they came because they really believed and practiced the faith. The use of positive, welcoming comments, ensuring that everybody was welcomed and especially new people were also noticed were key ingredients to building up the parish to make it an active, joyful parish. But above all simple warm human relationships were important to make sure that a community sense was clearly present in the parish community.