Day 146: The Father's Work in the Liturgy

In the Church's liturgy, the divine blessing is fully revealed and communicated. the Father is acknowledged and adored as the source and the end of all the blessings of creation and salvation. In his Word who became incarnate, died, and rose for us, he fills us with his blessings. Through His Word, he pours into our hearts the Gift that contains all gifts, the Holy Spirit. CCC 1082

In today's reading, the Catechism begins an explanation of the "sacramental dispensation" here in chapter one so that "the nature and essential features of liturgical celebration will then appear more clearly" in the next chapter (CCC 1076). The Church's understanding of "sacramental economy" is summarized in the Catechism Compendium:

The sacramental economy consists in the communication of the fruits of Christ’s redemption through the celebration of the sacraments of the Church, most especially that of the Eucharist, “until he comes” (1 Cor 11:26). (#220)

Since Pentecost, we have been living in "the age of the Church" through which the liturgy plays a significant role as a result. As the Catechism Companion, Vol II notes:

The sacramental economy is recognized in both the Eastern and Western traditions of the Church. We see the many liturgical expressions and rites within the Catholic Church... Jesus continues to come to us to sanctify, redeem, heal, and forgive us as he feeds us through his sacraments. (p. 56)  

The Father is the source of all blessings, including those through the Son and the gifts of the Holy Spirit. I do like how the Compendium summarizes the Church's understanding of this as far as the liturgy goes:

Through the liturgy, the Father fills us with his blessings in the Word made flesh who died and rose for us and pours into our hearts the Holy Spirit. At the same time, the Church blesses the Father by her worship, praise, and thanksgiving and begs him for the gift of his Son and the Holy Spirit. (#221)

Day 145: Introduction to the Liturgy

The word "liturgy" originally meant a "public work" or a "service in the name of/on behalf of the people." In Christian tradition, it means the participation of the People of God in "the work of God." Through the liturgy Christ, our redeemer and high priest, continues the work of our redemption in, with, and through his Church. CCC 1069

The Catechism gives us another introduction in today's reading, but this time specifically focuses on the liturgy. It is "a sacred action surpassing all others" as shown in the Mass (CCC 1070).  The Catechism Compendium summarizes this section as follows:

The liturgy is the celebration of the mystery of Christ and in particular his paschal mystery. Through the exercise of the priestly office of Jesus Christ, the liturgy manifests in signs and brings about the sanctification of humankind. The public worship which is due to God is offered by the Mystical Body of Christ, that is, by its head and by its members. (#218)

Liturgy, "makes the Church present and manifests her as the visible sign of the communion in Christ between God and men" and "also a participation in Christ's own prayer addressed to the Father in the Holy Spirit. In the liturgy, all Christian prayer finds its source and goal" (CCC 1071 & 1073). Further, the liturgy is about catechizing all of God's own "to initiate people into the mystery of Christ" (CCC 1075). The Catechism Companion, Vol II notes:

The goal of liturgical catechesis is to help people understand the signs that are used in the liturgy and to experience the sacred realities to which they refer. "The liturgy is the summit toward which the activity of the Church is directed; it is also the font from which all her power flows" (CCC 1074). (p. 54)

Finally, I do like how the Catechism mentions earlier that for the Church the liturgy in itself isn't alone:

"The sacred liturgy does not exhaust the entire activity of the Church": it must be preceded by evangelization, faith, and conversion. It can then produce its fruits in the lives of the faithful: new life in the Spirit, involvement in the mission of the Church, and service to her unity. (CCC 1072)

Day 144: How We Worship

Today there is no reading from the Catechism, but instead a discussion between Fr. Mike Schmitz and Bishop Andrew Cozzens introducing Part 2. Tomorrow begins the actual reading of the text!

In the video, Bishop Cozzens and Fr. Schmitz introduce us to the importance of the liturgy in the life of the Church, along with the sacraments. The Catechism Companion, Vol II notes:

The liturgy and the sacraments transform us. The liturgy is Jesus' own perfect worship. It is his prayer that he made to the Father in his gift of self on the Cross. In the liturgy, we are participating in Christ's prayer... The Holy Mass and the Eucharist are the center of all liturgies and the center of our whole liturgical life... The sacraments provide a direct encounter with God. (p. 52)

The Companion also recommended this video on the Eucharist, which was good:

So that's it. Intros are done and tomorrow Part 2 starts in earnest!

Day 143: Amen

The Creed, like the last book of the Bible, ends with the Hebrew word amen. This word frequently concludes prayers in the New Testament. the Church likewise ends her prayers with "Amen." CCC 1061

In today's reading, we come to the final section in Part 1: What We Believe from the Catechism. It gives an "In Brief" summarizing what has been covered over the past few days and an ending the same in the Nicene Creed and the last word of Scripture:  Amen.  I like how the Catechism finishes Part 1 by saying 

Jesus Christ is the "Amen." He is the definitive "Amen" of the Father's love for us. He takes up and completes our "Amen" to the Father. (CCC 1065)

Indeed, or perhaps Amen is better here. 

The Catechism Compendium summarizes this final section of Part 1 as follows:

The Hebrew word “Amen”, which also concludes the last book of Sacred Scripture, some of the prayers of the New Testament, and the liturgical prayers of the Church, expresses our confident and total “yes” to what we professed in the Creed, entrusting ourselves completely to him who is the definitive “Amen” (Revelation 3:14), Christ the Lord. (#217)

I like how the Catechism Companion, Vol II reminds us not to misuse "Amen" because of the importance the word conveys: we are giving our acceptance of "the trustworthiness of [Christ's] teaching, his authority founded on God's truth" (CCC 1063). This is not to be done lightly, that is to say, "Amen" and then live as if Christ's teachings really have no meaning in our lives.

"Amen" is often a word we say without thinking about its true meaning... It is important to contemplate our death and the moment after, envisioning the gaze of God upon us with either joy or sorrow. Praying for the grace of final perseverance and a happy death is essential, trusting in God's faithfulness and seeking his grace. (pp. 50-51)  

Amen, amen.

This is the end of Part 1 of the Catechism. Tomorrow begins Part 2: How We Worship! 

Day 142: The New Heaven & The New Earth

In this new universe, the heavenly Jerusalem, God will have his dwelling among men. "He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning nor crying nor pain anymore, for the former things have passed away." CCC 1044

In today's reading, the Catechism speaks about what comes after the Last Judgment: "a new heaven and a new earth" (Rev 21:1). Everything will change and most importantly, the saved will "reign forever with Christ." In this new and glorified reality, 

He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning nor crying nor pain anymore, for the former things have passed away. (Rev 21:4)

The Catechism Compendium summarizes today's section:

After the final judgment the universe itself, freed from its bondage to decay, will share in the glory of Christ with the beginning of “the new heavens” and a “new earth” (2 Peter 3:13). Thus, the fullness of the Kingdom of God will come about, that is to say, the definitive realization of the salvific plan of God to “unite all things in Christ, things in heaven and things on earth” (Ephesians 1:10). God will then be “all in all” (1 Corinthians 15:28) in eternal life. (#216)

The Catechism Companion, Vol II notes:

We should live in a way that leads to living with God forever and enjoying the new heaven and new earth. Not only humans but all of creation will be renewed. The hope of the new heaven and new earth reminds us that we are made for another world, where everything centers around God. St. Cyril says, "Thanks to his mercy, we too, men that we are, have received the inalienable promise of eternal life." (p. 48) 

John of Patmos watches the descent of New Jerusalem from God in a 14th-century tapestry

The 21 Holy Coptic Martyrs of Libya

In what the terrorist group ISIS meant to be a propaganda coup, they brutally murdered 21 innocent men because they were Christian and videoed their brutal act for the world to see back on 12 February 2015.  

From @copticsg on X

This backfired on them and they failed miserably.

God knew the evil in their hearts which is "an abomination in the sight of God" (Lk 16:15).

They forgot that Christ commanded His followers to "deny [themselves] and take up [their] cross and follow [Him]" for "whoever loses his life for [His] sake will find it" (Matt 16:24-25).

They forgot that as Tertullian said, "The blood of the martyrs is the seed of the Church."

Their 21 victims became sainted martyrs for their willingness to die for the sake of Christ.

They were all simple, poor men. 20 of the holy martyrs were Coptic Christians from Egypt, while the last was from Ghana. All of them laid down their lives, saying "Ya Rabba Yassou!" ("O Lord Jesus!") with their dying breaths. 

From @coptsg on X

These men left a legacy echoing that of the martyrs of old to their families, friends, and Christians everywhere by the strength of their faith in God.

Not even a 1,600 year schism between Rome & Constantinople and Coptic Alexandria could obscure the witness of these men and prevent us from embracing them as brothers in Christ, as Pope Francis entered their names into the Roman Martyrology in 2023. 

All 21 of these men are now saints in the Coptic Orthodox Church AND the Catholic Church.

2024 Feast of the 21 Coptic Martyrs

This act by Pope Francis brought these men to my notice beyond old news headlines and I quickly found a book on them that I finished yesterday. It has some very good material about these men and the Coptic Christian faith.

In an incredible display of calm faith, the father of St. Gaber Munir Adly, one of the 21 Coptic Martyrs of Libya said it best...

Here are some other videos I've found with two more of the Coptic Martyrs:

St. Essam Badr Samir, one of the 21 Coptic Martyrs of Libya

St. Milad Makeen Zaky, one of the 21 Coptic Martyrs of Libya

Remember these men and their sacrifice for Christ. Pray for the Coptic Orthodox and unity, as the Spirit wills. May the 21 Holy Martyrs pray for all of us, always!

Day 141: The Last Judgment

The message of the Last Judgment calls men to conversion while God is still giving them "the acceptable time, . . . the day of salvation." It inspires a holy fear of God and commits them to the justice of the Kingdom of God. It proclaims the "blessed hope" of the Lord's return, when he will come "to be glorified in his saints, and to be marveled at in all who have believed." CCC 1041

In today's reading, the Catechism speaks of the Last Judgment. At "that day and hour no one knows... but the Father only" (Matt 24:36), Jesus Christ will return "in his glory, and all the angels with him, then he will sit on his glorious throne" to judge us all (Matt 25:31-46). There is no possibility of lying, talking one's way out of culpability, or even covering up sin, for God knows all (Lk 12:2-3).

For we must all appear before the judgment seat of Christ, so that each one may receive good or evil, according to what he has done in the body. (2 Cor 5:10)

And no creature is hidden from His sight, but all are naked and exposed to the eyes of Him to whom we must give account. (Heb 4:13) 

The Catechism Compendium summarizes Church teaching in this section:

The final or universal judgment consists in a sentence of happiness or eternal condemnation, which the Lord Jesus will issue in regard to the “just and the unjust” (Acts 24:15) when he returns as the Judge of the living and the dead. After the last judgment, the resurrected body will share in the retribution which the soul received at the particular judgment. (#214)

It will be a day of great shame for some, but also great glory for "those who are eagerly waiting for him" (Heb 9:27-28). Lest some give in to despair, God has granted us time in this life to repent and receive the graces He wishes to bestow upon us to attain salvation. The Catechism Companion, Vol II comments on this: 

Knowing that the Final Judgment is coming leads us to repent and turn to God with a virtuous fear of the Lord. In heaven, everyone will know and be fully known, eliminating pride and shame. The Last Judgment encourages care for the poor and needy, as they bring good works before God. The Last Judgment will bring understanding of the purpose behind creation and salvation. God's justice and love will prevail. (p. 46)

The final judgment of sinners by Jesus Christ; carving on the central portal of Amiens Cathedral, France

Day 140: Purgatory and Hell

All who die in God's grace and friendship, but still imperfectly purified, are indeed assured of their eternal salvation; but after death they undergo purification, so as to achieve the holiness necessary to enter the joy of heaven. CCC 1030

In today's reading, the Catechism speaks of the final purgation some of the saved will undergo in Purgatory, and more ominously, the eternal damnation others will face in Hell. For the former, such purification is available only for the saved and not the damned. It was this doctrine that Martin Luther objected to, among other things, 'uncanonizing' 2 Maccabees because of what was found therein about obvious purification after death (2 Macc 12:38-45). We see such belief in purification after death for the saved in the Church's earliest days, even though the language took a while to work out. Hence why the Catechism quotes from St. John Chrysostom referring to Job 1:5:

Let us help and commemorate them. If Job's sons were purified by their father's sacrifice, why would we doubt that our offerings for the dead bring them some consolation? Let us not hesitate to help those who have died and to offer our prayers for them. CCC 1032

As for the "why" of Purgatory, the Catechism Companion, Vol II notes:

The Catholic view emphasizes justification that transforms our hearts. We are called to cooperate with God's grace. Purgatory is a process of purification to remove attachments and enable a deep love for God, leading to the beatific vision. (p. 44)

We don't know for certain whether Purgatory is a place or state of being, or maybe occurs within a short period after death, etc. What we do know is that some kind of purification does occur.  It is that process, for lack of a better word, that is doctrinally held to be Purgatory.

The remaining option is for the damned: Hell. It is the worst of fates freely chosen by those who love their sin more than God. Perhaps the most chilling of verses from the New Testament is found in Matthew 25:41: "Depart from me, you cursed, into the eternal fire prepared for the devil and his angels." To hear that from Christ after death and "men will weep and gnash their teeth" (Matt 22:13). This is no joke, for there will be no appeal, no "do-overs", no anything at such point. This is why "the Church implores the mercy of God, who does not want 'any to perish, but all to come to repentance'". In stark contrast to the cruel teachings of some, the Church emphasizes that Hell is freely chosen because "God predestines no one to go to hell" (CCC 1037).

The Catholic Compendium summarizes how we can understand the existence of Hell with the infinite good of God:

God, while desiring “all to come to repentance” (2 Peter 3:9), nevertheless has created the human person to be free and responsible; and he respects our decisions. Therefore, it is the human person who freely excludes himself from communion with God if at the moment of death he persists in mortal sin and refuses the merciful love of God. (#213)

Purgatory, by Peter Paul Rubens. Top: Trinity, with Mary; Middle: Angels; Lower: purified souls being pulled up towards heaven; Bottom: souls in non-fiery purgation

 

Day 139: I Believe In Life Everlasting

Death puts an end to human life as the time open to either accepting or rejecting the divine grace manifested in Christ. The New Testament speaks of judgment primarily in its aspect of the final encounter with Christ in his second coming, but also repeatedly affirms that each will be rewarded immediately after death in accordance with his works and faith. The parable of the poor man Lazarus and the words of Christ on the cross to the good thief, as well as other New Testament texts, speak of a final destiny of the soul -a destiny which can be different for some and for others. CCC 1021

In today's reading, the Catechism tackles the next part of the Nicene Creed. At the moment of our death, we will face Christ Jesus to be judged and receive eternal glory with God in heaven (perhaps after some purification), or eternal damnation in hell. Rather chilling how the Catechism puts it: "Each man receives his eternal retribution in his immortal soul at the very moment of his death" (CCC 1022). You cannot avoid it, you cannot lie or cheat your way out of it, everything we have thought, said, and done or didn't do, He knows and will judge us for. In a battle of wits between mortal us and the Immortal, who do you think will triumph? 

For those who pass on from this world in a state of grace, heaven awaits - even if purification for a time beforehand is needed. They will be with Christ and behold the beatific vision forever. The Catechism Compendium describes this as:

By “heaven” is meant the state of supreme and definitive happiness. Those who die in the grace of God and have no need of further purification are gathered around Jesus and Mary, the angels and the saints. They thus form the Church of heaven, where they see God “face to face” (1 Corinthians 13:12). They live in a communion of love with the Most Blessed Trinity and they intercede for us. (#209)

For those who chose differently in their lives, eternal separation from God.

The Catechism Companion, Vol II has a nice image of the hoped eternal destination of all believers:

Jesus died and rose from the dead to allow us to go to heaven. Those in heaven had faith in him and were obedient to him; they share his glory... In heaven, the blessed delight forever in being saved and in being in the company of Christ with all those who do God's will. (p. 42)

This image of heaven, inspired by Dante's poem Paradiso, prompts us to reflect on the perfect union in heaven among God and his holy ones (see CCC 1024). (p. 43)

Day 138: Summary of the Resurrection of the Body

Death is the end of man's earthly pilgrimage, of the time of grace and mercy which God offers him so as to work out his earthly life in keeping with the divine plan, and to decide his ultimate destiny. When "the single course of our earthly life" is completed, we shall not return to other earthly lives: "It is appointed for men to die once." There is no "reincarnation" after death. CCC 1013

The Catechism's reading today mostly provides an "In Brief" section on what has been covered in the past few days. In the part quoted above, it has always struck me how some people think that we will be born again and again until reaching "Nirvana". The idea is antithetical to Scripture (e.g. Heb 9:27). I can be nostalgic at times, missing good things that happened in my past, but even if reincarnation were true those memories still would never be repeated. No. St. Paul is right. We are given one lifetime by God and after death, we must give an account to Him for ourselves. As St. Teresa of Avila is quoted as saying, "I want to see God and, in order to see him, I must die" (CCC 1011). This doesn't mean that I have a cavalier attitude about life, it is a gift from God, but only that when the appointed time comes I yearn to be with Him. 

The Catechism Companion, Vol II elaborates on this acceptance of and how we should prepare for our deaths:

The Church urges preparation for death through prayer, asking God's deliverance from hell and seeking the intercession of Mary and St. Joseph. St. Francis of Assisi praises God for bodily death, recognizing it as inevitable, but he warns against dying in mortal sin. He emphasizes the blessedness of being in God's grace... Preparing for a happy death involves reconciliation with God, living a life that praises him, and longing to be received by Jesus at the hour of death. (p. 40)

Finally, I was pleasantly surprised to see Fr. Thomas à Kempis' The Imitation of Christ quoted in the Catechism:

Every action of yours, every thought, should be those of one who expects to die before the day is out. Death would have no great terrors for you if you had a quiet conscience .... Then why not keep clear of sin instead of running away from death? If you aren't fit to face death today, it's very unlikely you will be tomorrow .... (CCC 1014)

This text has been a very edifying addition to my prayer life! 

Day 137: Dying in Christ Jesus

To rise with Christ, we must die with Christ: we must "be away from the body and at home with the Lord." In that "departure" which is death the soul is separated from the body. It will be reunited with the body on the day of the resurrection of the dead. CCC 1006

In today's reading, the Catechism speaks of what the Church teaches about dying in Christ Jesus and what it means for believers. A basic truth in this life is that we are mortal and all of us will die someday, most of us probably not even to be remembered by future generations. However, our eventual deaths are "contrary to the plans of God the Creator and entered the world as a consequence of sin" (CCC 1008). Had the Fall not occurred, we wouldn't have experienced the "sting of death" (1 Cor 15:56). Yet it did occur through sin, and thus death became our "last enemy to be destroyed" (1 Cor 15:26). As a result, we have an "urgency to our lives" which, as St. Ignatius of Antioch is quoted in the Catechism as saying, to: 

Remember also your Creator in the days of your youth, . . . before the dust returns to the earth as it was, and the spirit returns to God who gave it. (CCC 1007)

Jesus Christ "partook of the same nature" as us yet conquered death through His Resurrection, to "deliver all those who through fear of death were subject to lifelong bondage" (Heb 2:14-15). It is in Baptism, faith, and charity that we respond to His victory over death. The Catechism Compendium summarizes what it means to die in Christ Jesus:

Dying in Christ Jesus means to die in the state of God's grace without any mortal sin. A believer in Christ, following his example, is thus able to transform his own death into an act of obedience and love for the Father. “This saying is sure: if we have died with him, we will also live with him” (2 Tim 2:11). (#206)

Finally, the Catechism Companion, Vol II notes:

Death is a necessary transition we must pass through. It's a journey we make alone, even if surrounded by loved ones...  Christian death is a call from God to be united with him, and death brings us to the One we love. Death should be seen not as an enemy but as a means to reunited with God. Longing for God and desiring to see him should accompany the recognition that death is necessary to fulfill this longing. (p. 38)

 

Day 136: Questions of Resurrection

What is rising? In death, the separation of the soul from the body, the human body decays and the soul goes to meet God, while awaiting its reunion with its glorified body. God, in his almighty power, will definitively grant incorruptible life to our bodies by reuniting them with our souls, through the power of Jesus' Resurrection. CCC 997

In today's reading, the Catechism tackles some questions about the resurrection of our bodies. When we die, our bodies and souls will be separated until the Parousia of Christ (1 Thess 4:16). The Catechism Compendium summarizes briefly what happens next:

Just as Christ is truly risen from the dead and now lives forever, so he himself will raise everyone on the last day with an incorruptible body: “Those who have done good will rise to the resurrection of life and those who have done evil to the resurrection of condemnation” (Jn 5:29). (#204)

The "how" of our bodily resurrection "exceeds our imagination and understanding" and "is accessible only to faith." I do like how the Catechism quotes from St. Irenaeus of Lyons that "participation in the Eucharist already gives us a foretaste of Christ's transfiguration of our bodies":

Just as bread that comes from the earth, after God's blessing has been invoked upon it, is no longer ordinary bread, but Eucharist, formed of two things, the one earthly and the other heavenly: so to our bodies, which partake of the Eucharist, are no longer corruptible, but possess the hope of resurrection. (CCC 1000)

I also like how the Catechism Companion, Vol II tells us that:

Believers have already risen with Christ in a spiritual sense through Baptism. (p. 37)

Finally, Catechism Companion speaks about the bodies we will have in the afterlife:

Divine revelation does not provide us with any details about what our resurrected bodies will look like in heaven. But we do know that our resurrected state "exceeds" our imagination and understanding (see CCC 1000). Our glorified bodies will be free from illness, weakness, and pain, and they will radiate the light of Christ. As St. Paul tells us, "No eye has seen, nor ear hear, nor the heart of man conceived, what God has prepared for those who love him" (1 Cor 2:9). (p. 37)

The Last Judgment by Michelangelo (1541) in the Sistine Chapel, Rome

Day 135: The Resurrection of the Body

We firmly believe, and hence we hope that, just as Christ is truly risen from the dead and lives forever, so after death, the righteous will live forever with the risen Christ and he will raise them up on the last day. Our resurrection, like his own, will be the work of the Most Holy Trinity... CCC 989

In today's reading, the Catechism speaks on the hope of all believers in Christ: the resurrection of our bodies after death. This is a belief that is at the heart of our faith, one found in Scripture and expressed in the Nicene Creed. We all will die one day and we all will be raised again, some to eternal glory while others to eternal separation from God. The Catechism in CCC 991 quotes from St. Paul just how central this belief is, especially in light of the example given to us by Christ: "if Christ has not been raised, then our preaching is in vain and your faith is in vain" (1 Cor 15:12-14). The Catechism Compendium summarizes Church teaching on this:

Just as Christ is truly risen from the dead and now lives forever, so he himself will raise everyone on the last day with an incorruptible body: “Those who have done good will rise to the resurrection of life and those who have done evil to the resurrection of condemnation” (Jn 5:29). (#204)

Jesus speaks of the resurrection and identifies Himself as "the resurrection and the life" in Whom we shall find eternal life (Jn 11:25). Christianity is unique in our belief that our bodies will be resurrected and reunited with our souls after death. They will be glorified, cured of whatever frailties and imperfections they currently may have, but like Jesus, we will have them for all eternity and just be spiritual entities. The Catechism Companion, Vol II notes:

The resurrection of the flesh means both that the soul is immortal and that the body will be restored. "Hope in the bodily resurrection of the dead... [is] a consequence intrinsic to faith in God as creator of the whole man, soul and body" (CCC 992)... Believing in the resurrection of the dead is to live in the hope of God's glorious promise. (p. 34)

Christ himself is the resurrection and the life, and it is only in him that we are raised (see CCC 994). (p. 35)

 

Day 134: The Forgiveness of Sins

Our Lord tied the forgiveness of sins to faith and Baptism: "Go into all the world and preach the gospel to the whole creation. He who believes and is baptized will be saved." Baptism is the first and chief sacrament of forgiveness of sins because it unites us with Christ, who died for our sins and rose for our justification, so that "we too might walk in newness of life." CCC 977

In today's reading the Catechism speaks of one of the primary missions of the Church: the forgiveness of sin. The "first and chief sacrament of forgiveness" is through Baptism, with Penance/Reconciliation for those we may commit afterward. This is a good thing for us as we all have a wounded nature after the Fall and "concupiscence that never ceases leading us into evil" (CCC 978). The Church has this authority drawing on the words of Christ Himself, as the Catechism Compendium notes:

The Church has the mission and the power to forgive sins because Christ himself has conferred it upon her: “Receive the Holy Spirit, if you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained” (Jn 20:22-23). (#201)

It can be a great struggle "against the tendency toward sin" or even accept that no matter what we've done, Christ is there for us and only asks for us to repent and "sin no more" (Jn 8:11). The sacred ministers of the Church are there for us in persona Christi to carry out the mission of forgiveness. The Catechism Companion, Vol II notes that: 

The Church can forgive any sin, and all of us can "confidently hope for forgiveness" with true contrition. "Christ who died for all men desires that in his Church the gates of forgiveness should always be open to anyone who turns away from sin" (CCC 982). The Church's forgiveness of sins is essential for eternal life and freedom. (p. 32)

Ukrainian Byzantine Rite Greek-Catholic church of the Bernhardines in Lviv, Ukraine.

 

Day 133: Devotion to Mary

"All generations will call me blessed": "The Church's devotion to the Blessed Virgin is intrinsic to Christian worship." The Church rightly honors "the Blessed Virgin with special devotion. From the most ancient times, the Blessed Virgin has been honored with the title of 'Mother of God,' to whose protection the faithful fly in all their dangers and needs.... This very special devotion ... differs essentially from the adoration which is given to the incarnate Word and equally to the Father and the Holy Spirit, and greatly fosters this adoration." The liturgical feasts dedicated to the Mother of God and Marian prayer, such as the rosary, an "epitome of the whole Gospel," express this devotion to the Virgin Mary. CCC 971

Today's reading from the Catechism is on the devotion given to the Blessed Mother Mary by Catholics. Really, by all Apostolic Christians in varying degrees. This may seem alien to some non-Catholics, but Marian devotion goes back to the early days of the Church. As Theotokos the veneration given to her directs us towards her Son, Jesus Christ. As a layman, I find my ability to adequately explain this to be wanting, but nevertheless, it is true. I cannot help but think of Christ when I think of Mary. She is His mother, worthy of veneration but in no way above or equal to Him. If we love the Son, how could we not also love His mother? The Catechism Compendium summarizes the devotion we give to the Blessed Virgin:

It is a singular kind of devotion which differs essentially from the cult of adoration given only to the Most Holy Trinity. This special veneration directed to Mary finds particular expression in the liturgical feasts dedicated to the Mother of God and in Marian prayers such as the holy Rosary which is a compendium of the whole Gospel. (#198)

Catholics understand and believe that Mary is nothing without Christ, just as we all are. She was granted a singular blessing to carry in her womb God Almighty, and for this "all generations will call [her] blessed" (Lk 1:48). As much as I love my own dear mother, I cannot help but love the Theotokos even more. She stood by Christ in all things in this life, raising Him from infancy and even being there at the cross when Simeon's agonizing prophecy of "a sword will pierce [her] own soul also" (Lk 2:34-35) came true. Mary remains steadfast and "supports the salvific work of Christ" even today. As the Catechism Companion, Vol II  notes:

Mary is a sign of the Church's journey toward heaven and its future perfection in heaven... Devotion to Mary does not replace worship of God but enhances it by deepening love for Christ through recognizing Mary's role. Mary's "yes" to God exemplifies the Church's call to be fully conformed to Christ and transformed by his love... Mary's role as Mother of God and Mother of the Church is a source of hope and inspiration for the faithful. (p. 30)

Sanctae Mariae Coronavi by Giacomo di Mino's Gothic version. c. 1340–1350

Day 132: Mary Mother of the Church

By her complete adherence to the Father's will, to his Son's redemptive work, and to every prompting of the Holy Spirit, the Virgin Mary is the Church's model of faith and charity. Thus she is a "preeminent and . . . wholly unique member of the Church"; indeed, she is the "exemplary realization" (typus) of the Church. CCC 967

In today's reading, the Catechism covers Mary's "place in the mystery of the Church," having already covered her "role in the mystery of Christ and the Spirit" (CCC 963). In short, she is the Mother of the Church in addition to being Theotokos/Mater Dei. The Catechism Compendium summarizes what the Church believes about her role as the former in the Church:

The Blessed Virgin Mary is the Mother of the Church in the order of grace because she gave birth to Jesus, the Son of God, the Head of the body which is the Church. When he was dying on the cross Jesus gave his mother to his disciple with the words, “Behold your mother” (John 19:27). (#196)

She holds a unique role within the Church and is constantly interceding for us with her Son to bring us to Him. Some non-Catholics think that we give her undue veneration. Yet she IS the Mother of God, as the Council of Ephesus rightly declared in 431 A.D. For Mary, Christ is her Lord & Savior and her sweet baby boy (a sentiment shared by most mothers for their children regardless of their age). The Catechism Companion, Vol II notes:

The Church recognizes Mary as the true Mother of God and the mother of all believers... We honor Mary as our "Advocate, Helper, Benefactress, and Mediatrix" (CCC 969). As our mother, she continues to bring salvation to all believers. Mary's mediation does not take away from Christ's sole mediation. It is similar to how "the priesthood of Christ is shared ... by his ministers and the faithful (CCC 970). Mary continues to intercede for the salvation of souls. (p. 28)

Byzantine mosaic of the enthroned Theotokos, Basilica of Sant'Apollinare Nuovo, Ravenna, ca. AD 560

 

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