Day 131: The Communion of the Church

The three states of the Church. "When the Lord comes in glory, and all his angels with him, death will be no more and all things will be subject to him. But at the present time, some of his disciples are pilgrims on earth. Others have died and are being purified, while still others are in glory, contemplating 'in full light, God himself triune and one, exactly as he is"':  All of us, however, in varying degrees and in different ways share in the same charity towards God and our neighbors, and we all sing the one hymn of glory to our God. All, indeed, who are of Christ and who have his Spirit form one Church and in Christ cleave together. CCC 954

In today's reading, the Catechism covers the Communion of Saints more. The Catechism Compendium expands the meaning of this communion as follows:

This expression also refers to the communion between holy persons (sancti); that is, between those who by grace are united to the dead and risen Christ. Some are pilgrims on the earth; others, having passed from this life, are undergoing purification and are helped also by our prayers. Others already enjoy the glory of God and intercede for us. All of these together form in Christ one family, the Church, to the praise and glory of the Trinity. (#195)

This "great cloud of witnesses" (Heb 12:1) that is "closely united to Christ," (CCC 956) intercedes for us and the Church. In our weakness, the saints intercede for us and uphold the holiness of the Church. They are the Church Triumphant in glory with God in heaven, while we are the Church Militant struggling with sin and trying to be like Christ. There is also the Church Penitent, those who are saved, but being purified before entering glory. It is this last group that we can assist with our prayers. The Catechism Companion, Vol II notes:

The memory of saints and devotion to them contribute to the strengthening of the Church. Praying for the dead is a holy practice, through which we can help them... The saints' love for God and others is perfect in heaven, and by their love, our weakness is greatly helped. Christian communion among fellow believers brings us closer to Christ, and communion with saints joins us to Christ. (p. 26)

Finally, the Catechism Companion recommends this video with Fr. Mike Schmitz to clear up any confusion on Catholic veneration of saints:

 

Day 130: The Communion of Saints

"Since all the faithful form one body, the good of each is communicated to the others.... We must therefore believe that there exists a communion of goods in the Church. But the most important member is Christ, since he is the head.... Therefore, the riches of Christ are communicated to all the members, through the sacraments."478 "As this Church is governed by one and the same Spirit, all the goods she has received necessarily become a common fund." CCC 947

The Catechism covers the Communion of Saints in today's reading. This is more than that "great cloud of witnesses" St. Paul writes about; it also includes believers alive right now on earth within the Church. Both can, in their own way, work to "let us run with perseverance the race that is set before us" (Heb 12:1).

The Catechism Compendium summarizes what the Church means by the term "communion of saints" as follows:

This expression indicates first of all the common sharing of all the members of the Church in holy things (sancta): the faith, the sacraments, especially the Eucharist, the charisms, and the other spiritual gifts. At the root of this communion is love which “does not seek its own interests” (1 Corinthians 13:5) but leads the faithful to “hold everything in common” (Acts 4:32), even to put one’s own material goods at the service of the most poor. (#194)

This communion connects us here on earth with the saints who have reached glory with God, united together in the Body of Christ. It is one of the signs that we are not alone in our faith, but it is supposed to be shared with others. I like how the Catechism Companion, Vol II elaborates on this "solidarity and interconnectedness" through the Communion of Saints:

Even the smallest thing we do out of love benefits the entire communion of saints. Each sin hurts all the faithful...The communion of saints is nourished by unity in Faith, care for each other, the Eucharist, and prayer. The sacraments unite the faithful with one another and with Christ. (p. 24) 

Day 129: Many Vocations

Already destined for him through Baptism, the person who surrenders himself to the God he loves above all else thereby consecrates himself more intimately to God's service and to the good of the whole Church. CCC 945

Today's reading of the Catechism is strictly an "In Brief" section, giving "nuggets," as Fr. Mike Schmitz would call them, for what has been covered over the past few days. As such, there isn't much new to discuss here. I did, however, really like this from today's reading from the Catechism Companion, Vol II:

Those in the Church are part of the Communion of Saints, which is made up on the living faithful and those who have gone before us, both in Purgatory and in the beatific vision. The Communion of Saints surrounds us as a great cloud of witnesses and reminds us of the Church's mission to preach the Gospel and establish Christ's kingship. Baptism sets us apart and consecrates us for God's service. (p. 22)

I also enjoyed this brief video the Catechism Companion recommended, that's probably more useful to younger people but I still found to be interesting:

Each vocation calls us to holiness. Often it can be difficult to understand our vocation in the present moment. (p. 23)

 

Day 128: Unique Calls to Holiness

All religious, whether exempt or not, take their place among the collaborators of the diocesan bishop in his pastoral duty. From the outset of the work of evangelization, the missionary "planting" and expansion of the Church require the presence of the religious life in all its forms. "History witnesses to the outstanding service rendered by religious families in the propagation of the faith and in the formation of new Churches: from the ancient monastic institutions to the medieval orders, all the way to the more recent congregations." CCC 926

In today's reading, the Catechism goes further into consecrated life, including secular groups. The Catechism Compendium summarizes the understanding of the Church on this life:

The consecrated life participates in the mission of the Church by means of a complete dedication to Christ and to one’s brothers and sisters witnessing to the hope of the heavenly Kingdom. (#193)

Those called monks, nuns, or hermits were covered more in-depth yesterday, so the focus now shifts to more secular ones, especially among the laity. The first are secular institutes like the Company of St. Ursula, Secular Institute of St. Angela Merici. The Catechism Companion, Vol II describes such groups as follows:

Secular institutes are communities dedicated to the evangelical counsels: poverty, chastity, and obedience. (p. 20)

The next are societies that bond together in faith for some mission in the Church. An example of these would be the Society of Saint Vincent de Paul. The Catechism Companion describes them as:

Societies of apostolic life are communities of men or women who do not take vows but who share a way of life in some form and work together for the good of the Church. (p. 20)

Finally, in the Catechism Companion, both of these types of groups are described as follows:

Consecrated individuals dedicate themselves to God's service in very specific ways, such as teaching or reaching out to the poor. They do not take public religious vows, but their first mission is to live out their consecration. All of these different paths are ways a person responds to the call of Jesus... Even those who are not religious sisters or brothers have been consecrated to be in service to God and his Church. (p. 20)

 I must confess though that I'm not certain which type the Knights of Columbus may fall under, as well as That Man Is You, both of which I myself am a member of. In the end, what's most important to understand is that we are all called to serve the Lord and live out the Gospel message regardless of what group we may join.

Adoration of the Trinity by Albrecht Dürer (1509-1511)

All the faithful, whether living or deceased, form "one family of God" in Christ (see CCC 959). This artwork by Albrecht Dürer shows countless saints and angels adoring God. (p. 21)

Day 127: Consecrated Life

From the very beginning of the Church there were men and women who set out to follow Christ with greater liberty, and to imitate him more closely, by practicing the evangelical counsels. They led lives dedicated to God, each in his own way. Many of them, under the inspiration of the Holy Spirit, became hermits or founded religious families. These the Church, by virtue of her authority, gladly accepted and approved. CCC 918

St. Anthony of the Desert, St. Francis of Assisi, St. Dominic, St. Benedict, St. Teresa of Calcutta, St. Edith Stein, St. Thomas Aquinas, St. Ignatius of Loyola, St. Teresa of Avila, etc. These and many more were holy Religious men and women consecrated to service for Jesus Christ. The consecrated life is today's subject for the Catechism. The Catechism Compendium summarizes today's reading as follows in defining what this is:

The consecrated life is a state of life recognized by the Church. It is a free response to a special call from Christ by which those consecrated give themselves completely to God and strive for the perfection of charity moved by the Holy Spirit. This consecration is characterized by the practice of the evangelical counsels. (#192)

Those in consecrated life share with the laity a calling to the "evangelical counsels," though in a different way. As the Catechism Companion, Vol II notes:

Consecrated life involves living the evangelical counsels: poverty, chastity, and obedience. Every Christian is called to live poverty, chastity, and obedience in some way. Those in consecrated life not only live these virtues, but also profess them. (p. 18)

It is to St. Anthony, known as the "Father of All Monks", that we owe the importance that grew in the Church for the consecrated life. From hermits, consecrated virgins & widows, to monks & nuns, St. Anthony and the Desert Fathers responded to the Holy Spirit in such a way that the Church has been blessed by their holy work for centuries which still continues to this day. I'm fortunate that Gospel Simplicity's ecumenical patristics group, which has many Catholics & Orthodox, begins reading and discussing The Sayings of the Desert Fathers this week. This is a work I was aware of, but just haven't had the chance to read yet. I'm looking forward to learning more of this pivotal group of men in the Church's history.

Saint Anthony the Great by Michael Damaskinos 16th century

 

Day 126: Prophetic and Kingly Offices

The faithful should "distinguish carefully between the rights and the duties which they have as belonging to the Church and those which fall to them as members of the human society. They will strive to unite the two harmoniously, remembering that in every temporal affair they are to be guided by a Christian conscience, since no human activity, even of the temporal order, can be withdrawn from God's dominion." CCC 912

In today's reading, the Catechism wraps up the teaching on the laity in this section by outlining our role in Christ's prophetic and kingly offices. As with yesterday's reading on the role of the laity in Christ's priestly office, we also have one in these other two as well. Too many seem to think it's all placed on the shoulders of the clergy and Religious, or that the laity should seek a role in excess of our vocation in a sort of democracy-gone-mad. The truth is that clergy & Religious and laity all have their own roles and should collaborate to further the mission of Christ. The Catechism Compendium summarizes our participation in Christ's prophetic office: 

They participate in it by welcoming evermore in faith the Word of Christ and proclaiming it to the world by the witness of their lives, their words, their evangelizing action, and by catechesis. This evangelizing action acquires a particular efficacy because it is accomplished in the ordinary circumstances of the world. (#190)

As laity, we have the power and ability to transform the secular world through our example and witness. Our participation in Christ's kingly office though isn't just about personal growth, but one of leadership and active engagement in the secular world. Through God's graces, we literally have the ability to help change the wider world. As the Catechism Companion, Vol II states:

Laypeople can participate in Christ's kingly office by practicing self-denial. The laity should rule themselves and conquer sin, acting as virtuous leaders in the Church and human society... The laity's participation in Christ's kingly office is essential for building a just and virtuous society. (p. 16)

Day 125: Vocation of the Laity

"By reason of their special vocation it belongs to the laity to seek the kingdom of God by engaging in temporal affairs and directing them according to God's will.... It pertains to them in a special way so to illuminate and order all temporal things with which they are closely associated that these may always be effected and grow according to Christ and maybe to the glory of the Creator and Redeemer." CCC 898

Today's reading in the Catechism concerns the great bulk of the Church other than the clergy and Religious, that is the laity. Through our Baptism, we are part of the People of God. We are, therefore, "made sharers in [our]  particular way in the priestly, prophetic, and kingly office of Christ" (CCC 897). We participate in the priestly office of Christ as the Catechism Compendium summarizes:

They participate in it especially in the Eucharist by offering as a spiritual sacrifice “acceptable to God through Jesus Christ” (1 Peter 2:5) their own lives with all of their works, their prayers, their apostolic undertakings, their family life, their daily work and hardships borne with patience and even their consolations of spirit and body. In this way, even the laity, dedicated to Christ and consecrated by the Holy Spirit, offer to God the world itself. (#189)

The laity are, as Pope Venerable Pius XII said, "in the front line of Church life" united together with the bishops and all the clergy in living out our lives for God, spreading the Gospel, and becoming a saint (CCC 899). The Catechism Companion, Vol II elaborates on this:

We were given a mission when we were baptized and confirmed. There are places where priests do not have access. As the saying goes, your life may be the only Bible someone else reads. Every aspect of your life can be offered and can become a sacrifice. Every moment in your life can be united to the Eucharist and offered to God. Laypeople's lives are meant to be lives of evangelization and mission. (p. 14)  

Day 124: Teaching, Sanctifying, and Governing

"The bishops, as vicars and legates of Christ, govern the particular Churches assigned to them by their counsels, exhortations, and example, but over and above that also by the authority and sacred power" which indeed they ought to exercise so as to edify, in the spirit of service which is that of their Master. CCC 894

In today's reading, the Catechism focuses on the bishops' teaching, sanctifying, and governing duties in communion with the Pope as the successors of the Apostles. The Catechism Compendium summarizes their mission of teaching the faithful as follows:

Since they are authentic witnesses of the apostolic faith and are invested with the authority of Christ, the bishops in union with the Pope have the duty of proclaiming the Gospel faithfully and authoritatively to all. By means of a supernatural sense of faith, the people of God unfailingly adhere to the faith under the guidance of the living Magisterium of the Church. (#184)

The Church teaches that the Pope in his office exercises infallibility at certain times in safeguarding the Deposit of Faith, as do all the bishops. The Catechism Companion, Vol II explains this:

The pope uses his infallibility when he proclaims a doctrine pertaining to faith or morals. The bishops also exercise infallibility, especially during ecumenical councils... When the bishops act with authority, it must be in union with the entire Church, led by the pope. (p. 12)

Holding the same authority as the Apostles in governing the Church, probably the most important of the duties of the bishops is sanctification. This pertains to all of us and as shepherds of Christ, they are to lead us by example. I really like this part of today's reading:

The bishop is "the steward of the grace of the supreme priesthood," especially in the Eucharist which he offers personally or whose offering he assures through the priests, his co-workers. the Eucharist is the center of the life of the particular Church. the bishop and priests sanctify the Church by their prayer and work, by their ministry of the word and of the sacraments. They sanctify her by their example, "not as domineering over those in your charge but being examples to the flock." Thus, "together with the flock entrusted to them, they may attain to eternal life." CCC 893

Day 123: The Pope

When Christ instituted the Twelve, "he constituted [them] in the form of a college or permanent assembly, at the head of which he placed Peter, chosen from among them." Just as "by the Lord's institution, St. Peter and the rest of the apostles constitute a single apostolic college, so in like fashion the Roman Pontiff, Peter's successor, and the bishops, the successors of the apostles, are related with and united to one another." CCC 880

The Catechism today speaks of perhaps one of the most unifying traits of the Church for Catholics, and sadly the most divisive for non-Catholics: the Pope. The Catechism Compendium summarizes today's reading in part:

The Pope, Bishop of Rome and the Successor of Saint Peter, is the perpetual, visible source and foundation of the unity of the Church. He is the vicar of Christ, the head of the College of bishops and pastor of the universal Church over which he has by divine institution full, supreme, immediate, and universal power. (#182)

For Catholics, this belief provides a chief steward in the Church enabling stable governance to carry out Christ's mission in the face of heresies and division. To be sure, the Church has been plagued by both throughout its history, but the Pope has given her a steadying force to weather the storm. The Catechism Companion, Vol II does a good job outlining the Catholic understanding of what Christ instituted:

In Scripture, whenever someone's name is changed, they are given a new mission. A name is deeply connected to identity, and so it is connected to mission. Jesus changes Simon's name to "rock." "And on this rock, I will build my Church" (Matthew 16:18). In Aramaic, the word "rock" is kepha, and in Greek, it is petra (John 1:42). In the Old Testament, the al habayit served the king by ruling the house. This was essentially the role of a prime minister. Jesus specifically names Peter to be the one who is the al habayit, the keeper of the keys, the leader. (p. 10)

There are many books and videos out there that delve deeper into the teaching, some of which I've read or watched. Perhaps one of my favorites, which helped bring me into the Church back in the late 1990s, was The Shepherd and the Rock: Origins, Development, and Mission of the Papacy by Archbishop J. Michael Miller.

Given when I was born and grew up, when I think of the pope I cannot help but fondly remember St. John Paul II. May he and the other saintly pontiffs pray for us all!

"Christ handing the Keys of Heaven to the Apostle Peter" as written in Matthew 16:18, by Pietro Perugino (1481–82)

Day 122: Christ's Faithful

Sacramental ministry in the Church, then, is at once a collegial and a personal service, exercised in the name of Christ. This is evidenced by the bonds between the episcopal college and its head, the successor of St. Peter, and in the relationship between the bishop's pastoral responsibility for his particular church and the common solicitude of the episcopal college for the universal Church. CCC 879

In today's reading, the Catechism speaks of the faithful within His Church. The focus is mainly on those who are "sacred ministers" but the laity is mentioned as well (we are the focus later). Both clerical and laity are equal "sharers in Christ’s priestly, prophetic and royal office in their own manner" (#177) or to put it another way, we each have our own calling or job to do for Christ. The Catechism Compendium summarizes today's reading on this:

Among the faithful by divine institution there exist sacred ministers who have received the sacrament of Holy Orders and who form the hierarchy of the Church. The other members of the Church are called the laity. In both the hierarchy and the laity there are certain of the faithful who are consecrated in a special manner to God by the profession of the evangelical counsels: chastity or celibacy, poverty, and obedience. (#178)

These "sacred ministers" (bishops, priests, and deacons) have a calling from God for Holy Orders, one for which they will be accountable as they are the shepherds here on earth who steer the flock in carrying out His mission. Their calling though is also one that calls for collegiality as reflected in the example set by the Apostles. That is, "bishop[s] exercis[ing] [their] ministry as a member of the episcopal college in communion with the Pope and shares with him in the care of the universal Church" and "priests exercis[ing] their ministry in the presbyterate of the local Church in communion with their own bishop and under his direction" (#180). Deacons, together with the bishops and priests, "minister to the people of God in the diakonia (service) of word, liturgy, and charity" (#179).

The Catechism Companion, Vol II expresses this like so:

The whole body is constituted in such a way that we all need the rest of the body. We all need each other. What priests and bishops give to us is something that they could not give on their own - no matter how good or wise or caring or loving they are - but they can give it because of the sacrament of Holy Orders. The deepest nature of this ecclesial ministry is service. (p. 8)

 

Day 121: The Apostolate

"Christ, sent by the Father, is the source of the Church's whole apostolate"; thus the fruitfulness of apostolate for ordained ministers as well as for lay people clearly depends on their vital union with Christ. In keeping with their vocations, the demands of the times and the various gifts of the Holy Spirit, the apostolate assumes the most varied forms. But charity, drawn from the Eucharist above all, is always "as it were, the soul of the whole apostolate." CCC 864

In today's reading, the Catechism speaks of the Church's apostolate, of which Christ is the source. This is an apostolate for both "ordained ministers as well as lay people"—in other words, for ALL of us. We each have our part to play in God's salvation plan, no matter how small or insignificant it may seem to us. To succeed in what God has given us to do, it is always important to respond to the Holy Spirit's prompting and stay united with the source of our salvation: Jesus Christ.

I like how the Catechism Companion, Vol II puts it:

Whatever Christians do in order to spread the Kingdom of heaven is an apostolate. The call of God to every Christian is of its nature a vocation to the apostolate as well. Every single one of us is called, wherever we are planted, to say, "How can I bring the Kingdom of God here? ... That vital relationship with Jesus Christ has to be at the heart of everything that we do." (p. 6)

This [icon] shows Christ at the Ascension with the Apostles, whom he sent out to preach the Gospel and baptize in the name of the Triune God (Mt 28:19). All Christians are called to partake in this mission. (p. 7)

After 120 Days, Here Are Some Recommendations for the Journey

When I first started this blog last June, it was for the purpose mainly of journaling digitally while I was going through the Catechism again. As I wrote in my first blog post:

I read the Catechism of the Catholic Church many years ago when I was in RCIA, but recently it dawned on me that this was about 25 years ago! ... Now I've referenced the Catechism since RCIA, but don't recall having gone further. I've decided to change that and start over with the Catechism, taking a deep dive into it as I did all those years ago.

It's been quite an interesting journey thus far. A few things I have to recommend for anyone else who wishes to do this are:

1. Get a copy of Ascension Press' version of the Catechism of the Catholic Church. I posted a video review of this from Douglas Beaumont on my first post, and after 120 days into this journey can only echo his praise. It truly is the most user-friendly yet comprehensive version out there for the layman. Pope St. John Paul II would be very pleased by it!

2. Check out the Compendium of the Catechism of the Catholic Church while reading. I discovered this late into my journey, but have found it indispensable ever since I did! It really helps to understand some of what the Catechism is trying to convey and reminds me a bit of the old Baltimore Catechism my mom had as a girl. I myself use the online version on the Vatican website, but this review I found of the published version makes me think that I should get a copy:

3. The Catechism in a Year podcast is a godsend as it breaks it down into manageable, daily readings. Fr. Mike Schmitz is just fantastic in this!

4. I cannot recommend enough the Companion guides to this program. I finished the first one today with Day 120. It has been very helpful for understanding and centering myself on the daily reading. I've enjoyed using Volume I a lot! 

Starting tomorrow, I will be using Volume II and I look forward to it!

5. Pray each day, which the Companion guides will help with. Also, don't be afraid to take your time while doing this. That is, if you need a break because of commitments in your life or need more time to finish sections each day covers, do it! Remember that this is not a race but a journey. Your goal should be to learn more about the Faith and by doing so deepen your commitment to God. Pax Christi.

Day 120: The Apostolic Church

"Just as the office which the Lord confided to Peter alone, as first of the apostles, destined to be transmitted to his successors, is a permanent one, so also endures the office, which the apostles received, of shepherding the Church, a charge destined to be exercised without interruption by the sacred order of bishops." Hence the Church teaches that "the bishops have by divine institution taken the place of the apostles as pastors of the Church, in such wise that whoever listens to them is listening to Christ and whoever despises them despises Christ and him who sent Christ." CCC 862

In today's reading, the Catechism covers the fourth attribute of the Church from the Nicene Creed: it is apostolic. By this, the Creed tells us that the Church was founded by Christ and passed on to the Apostles and their successors. The Catechism Compendium summarizes this like so:

The Church is apostolic in her origin because she has been built on “the foundation of the Apostles” (Ephesians 2:20). She is apostolic in her teaching which is the same as that of the Apostles. She is apostolic by reason of her structure insofar as she is taught, sanctified, and guided until Christ returns by the Apostles through their successors who are the bishops in communion with the successor of Peter. (#174)

The belief in apostolic succession is near-universal in the early Church, like two of my favorites among the Apostolic Fathers:

Our apostles also knew, through our Lord Jesus Christ, that there would be strife on account of the office of the episcopate. For this reason, therefore, inasmuch as they had obtained a perfect fore-knowledge of this, they appointed those [ministers] already mentioned, and afterwards gave instructions, that when these should fall asleep, other approved men should succeed them in their ministry.

(Pope St. Clement I, Epistle to the Corinthians 44:1-3, c. 80 A.D.)

Let nothing be done without the bishop. See that you all follow the bishop, even as Jesus Christ does the Father, and the presbytery as you would the apostles; and reverence the deacons, as being the institution of God. Let no man do anything connected with the Church without the bishop.                                         

(St. Ignatius of Antioch, Epistle to the Smyrnaeans 8:1, c. 110 A.D.)

While the bishops are the successors of the Apostles, they are not the same thing. The Apostles were "chosen witnesses of the Lord's Resurrection and so the foundation stones of the Church," which the bishops are not. So even the writings of a saintly bishop like Ignatius of Antioch are not deemed to be divinely inspired Scripture like those of Sts. John or Peter. Yet the bishops who came after the Apostles were given the same authority to govern the Church. As the Catechism Companion, Vol I puts it:

The Church has many invisible realities but also those which are not visible, including the historical fact that Jesus called these twelve men to be the first bishops. This is not just a thing of the past. Jesus gives the apostles' successors that same authority. One of the greatest reasons to join the Catholic Church is its unbroken line of apostolic succession all the way back to Jesus, who commissioned his apostles to go forth and then ordain others to serve after them. (p. 244)

Doors of the altarpiece of St. Eligius by Pere Nunyes, Barcelona, 1526-1529

 

                                   

 

 

Day 119: The Church's Missionary Mandate

It is from God's love for all men that the Church in every age receives both the obligation and the vigor of her missionary dynamism, "for the love of Christ urges us on." Indeed, God "desires all men to be saved and to come to the knowledge of the truth"; that is, God wills the salvation of everyone through the knowledge of the truth. Salvation is found in the truth. Those who obey the prompting of the Spirit of truth are already on the way of salvation. But the Church, to whom this truth has been entrusted, must go out to meet their desire, so as to bring them the truth. Because she believes in God's universal plan of salvation, the Church must be missionary. CCC 851

In today's reading, the Catechism speaks of the mission of the Church to "continue the mission of Christ himself" and "proclaim to everyone the Good News borne by [Him]" (#173). This was outlined in the Great Commission to "make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the holy Spirit" (Mt 28:16-20). The Church has carried this mandate for 2,000 years now, at times with gruesome cost, but as Tertullian rightly declared: “The blood of the martyrs is the seed of the church.” And so it has been and continues to this day. The Catechism Compendium summarizes today's reading on why the Church is called to proclaim the Gospel to everyone:

The Church must do so because Christ has given the command: “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19). This missionary mandate of the Lord has its origin in the eternal love of God who has sent his Son and the Holy Spirit because “he desires all men to be saved and to come to the knowledge of the truth” (1 Timothy 2:4). (#172)

The Catechism Companion, Vol I notes on this:

We are saved only by Jesus Christ... There are people living in the world who have no idea that God exists and how much he knows and loves them, and God desires us to help bring them to him so they can receive salvation. The martyrs who bore witness to the Gospel appeared to be destroyed, but what looked like weakness became fruitful. (p. 242)

Saint Paul delivering the Areopagus Sermon in Athens, by Raphael, 1515.

St. Paul understood well the Church's missionary mandate. Here we see the "apostle to the Gentiles" preaching in Athens. The apostles helped to spread the message of Christ and his salvation to the ends of the earth. (p. 243)

Day 118: The Church and Non-Christians

The Catholic Church recognizes in other religions that search, among shadows and images, for the God who is unknown yet near since he gives life and breath and all things and wants all men to be saved. Thus, the Church considers all goodness and truth found in these religions as "a preparation for the Gospel and given by him who enlightens all men that they may at length have life." CCC 843

In today's reading, we find perhaps one of the most controversial parts of the Catechism, coming from the teachings given in Vatican II. From Protestant fundamentalist to Catholic sedevacantist, the Council's teaching on "The Church and Non-Christians" tends to rile them more than most anything else. Some of them see this as a betrayal of the Gospel, but I very much disagree with that. It is clear that Jesus is the Only Way to salvation as stated in Scripture and echoed in Tradition. Vatican II and the Catechism both affirm this. The Catechism Companion, Vol I put's this part of today's reading like this:

Jesus says, "I am the way, the truth, and the life; no one comes to the Father, but me (John 14:6). The grace of Christ of salvation comes to us through His body, the Church, so to reject this grace is to reject him. (p. 240)

Rejection of Christ and the graces that come from His Body, the Church, is a ticket to perdition. Yet what of God's grace & mercy? Is everyone who was presented the Gospel in a really bad manner or not at all truly going to burn for all eternity? There is such a thing as invincible ignorance. Take the case of Hatuey that Bartolomé de las Casas gives us. The Spanish had been rapacious to his people, following their greed for gold & power over the spread of the Gospel. Upon capturing him, they decided to burn him alive as punishment for resisting. De las Casas reports on his final moments when "presented" the Gospel like this:

[Hatuey], thinking a little, asked the religious man if Spaniards went to heaven. The religious man answered yes... The chief then said without further thought that he did not want to go there but to hell so as not to be where they were and where he would not see such cruel people. This is the name and honour that God and our faith have earned.

Or, take the case of Atahualpa, the last Incan emperor. He was forced into nominal conversion only because he chose to die by strangulation instead of burning at the stake, probably due to Incan religious prohibitions against doing the latter to one's body. Were either of these men truly evangelized? I would argue that they were not. We cannot know what was in their hearts and I would say that God's grace is not limited to our finite  understanding. They could both be in hell right now as we speak or not. We'll find out one day, just as we will concerning the fates of each of us and every non-Catholic Christian. In the end, God is the Supreme Judge and knows all of our hearts better than we can guess. Having said all this, it remains our calling as Christians to spread the Gospel or as the Catechism states: "the Church still has the obligation and also the sacred right to evangelize all men" (CCC 848).

St. Gabriel of Georgia: Fool for Christ & Scourge of Communists!

As a Christian who grew up during the Cold War, this icon really moves me. The stunning bravery of this man in the name of Christ is worthy of remembrance. I truly hope the divisions between our Churches can be healed one day and would like to learn more about this man the Georgian Orthodox hold to be a saint. 

St. Gabriel of Georgia, pray for all of us!

A nice video about this man's life can be found here:

Day 117: The Church Is Catholic

"The Church of Christ is really present in all legitimately organized local groups of the faithful, which, in so far as they are united to their pastors, are also quite appropriately called Churches in the New Testament... In them, the faithful are gathered together through the preaching of the Gospel of Christ, and the mystery of the Lord's Supper is celebrated... In these communities, though they may often be small and poor, or existing in the diaspora, Christ is present, through whose power and influence the One, Holy, Catholic, and Apostolic Church is constituted." CCC 832

Today we find the Catechism speaking on the third attribute of the Church found in the Nicene Creed: it is catholic. This is the name of course by which it has been known since at least the early second century, the Catholic Church. It is catholic not only because of how wide it has spread but because Christ is our Head and He is "the universal means of salvation for the entire world" (p. 238). The Catechism Compendium summarizes this part from today's reading like this:

The Church is catholic, that is universal, insofar as Christ is present in her: “Where there is Christ Jesus, there is the Catholic Church” (Saint Ignatius of Antioch). The Church proclaims the fullness and the totality of the faith; she bears and administers the fullness of the means of salvation; she is sent out by Christ on a mission to the whole of the human race. (#166)

We are all sinners, both inside the Church and outside as well. Christ's Church is open to all. I like how the Catechism Companion, Vol I puts this:

There is no background, temptation, sin, or history of brokenness that excludes anyone from God's embrace. "All men are called to this catholic unity of the People of God" (CCC 836). It is for everyone. (p. 238)

The Catechism Companion also gives us what it means to be a Catholic:

Being Catholic means accepting the Faith, worshipping the same way as the Church does with all the sacraments, acknowledging the role of the hierarchy and governing order in the Church, and accepting the Pope and the bishops. If we reject some things we do not like, we are not continuing in love. And if we do not continue in love, we are not saved... God longs for us to say yes to him fully in all that he has revealed about himself. (p. 238) 

This will be spoken of more in tomorrow's reading, but the unity of the Church has been wounded through schism and sin over the centuries. This has led to a scandal of great proportions in violation of the prayer of unity from our Lord in John 17:21. Perhaps most sorrowful is that of the separation between East and West in the Great Schism. The effects of this can be seen in the occasional brawling at the Church of the Holy Sepulchre. I have no words of wisdom when it comes to healing the wounds of our divisions, other than to humble oneself and seek the guidance of the Holy Spirit in seeing this accomplished someday. In the end, though, the words of Pope St. John Paul II in his 1995 encyclical Ut Unum Sint are most appropriate here: "the Church must breathe with her two lungs!" Amen.

Day 116: The Church Is Holy

United with Christ, the Church is sanctified by him; through him and with him she becomes sanctifying. "All the activities of the Church are directed, as toward their end, to the sanctification of men in Christ and the glorification of God." It is in the Church that "the fullness of the means of salvation" has been deposited. It is in her that "by the grace of God we acquire holiness." CCC 824

The reading from the Catechism today is on the second of the four attributes of the Church in the Nicene Creed: it is holy. The Church itself as the Bride of Christ is "the spotless bride of the spotless Lamb," (CCC 796) which in no way means that its members here on earth are "spotless" or without sin ourselves. The Catechism Compendium summarizes today's reading about this:

The Church is holy insofar as the Most Holy God is her author. Christ has given himself for her to sanctify her and make her a source of sanctification. The Holy Spirit gives her life with charity. In the Church, one finds the fullness of the means of salvation. Holiness is the vocation of each of her members and the purpose of all her activities. The Church counts among her members the Virgin Mary and numerous Saints who are her models and intercessors. The holiness of the Church is the fountain of sanctification for her children who here on earth recognize themselves as sinners ever in need of conversion and purification. (#165)

The Catechism itself speaks about how because of its mission of "clasping sinners to her bosom" it is "always in need of purification" and "follows constantly the path of penance and renewal" (CCC 827). Every Catholic, from the Pope & bishops to the simple layman "must acknowledge that they are sinners." I do like how the Catechism references here Matt 13:24-30 in writing that "the weeds of sin will still be mixed with the good wheat of the Gospel until the end of time."

Finally, we are given examples of how to best follow God in the lives of the saints. As the Catechism Companion, Vol I notes:

The saints are saints because they loved and did what God asked of them. They had heroic virtue, and they lived by the Holy Spirit in holiness. Love is more than affection - it must be effective and move us to do works of love, to love God with everything we have and to love our neighbor as ourself. (p. 236)