Day 174: Summary of the Sacrament of Baptism

Baptism is birth into the new life in Christ. In accordance with the Lord's will, it is necessary for salvation, as is the Church herself, which we enter by Baptism. CCC 1277

In today's reading, the Catechism gives an "In Brief" section summarizing what's been covered over the past few days about Baptism. I really have nothing more to add to what I've already posted on this, but I did like these comments from the Catechism Companion, Vol II:

None of us has done anything to earn having our sins forgiven. In fact, Jesus has done it all, and our approaching the sacraments is our response... Every one of the effects of Baptism is worth pondering and praying with. We praise God for bringing us into his own kingdom, forgiving all our sins, and making us his children. Through Baptism, we also participate in Christ's role as priest, so there is not one aspect of our lives that we cannot offer up to the Father. (p. 112)

Day 173: Brothers and Sisters in Baptism

Baptism makes us members of the Body of Christ: "Therefore . . . we are members one of another." Baptism incorporates us into the Church. From the baptismal fonts is born the one People of God of the New Covenant, which transcends all the natural or human limits of nations, cultures, races, and sexes: "For by one Spirit we were all baptized into one body." CCC 1267

Today's reading in the Catechism is short and concerns our incorporation into the Body of Christ through the "indelible spiritual mark" of Baptism. This permanently changes us, marking us as one of God's own, which is why it cannot be repeated. The Catechism Companion, Vol II comments on this new status as Christians:

A baptized person has both real obligations and real rights as a Catholic... We have an obligation to speak out about the Faith... Every person who has been validly baptized is a son or daughter of God. We are truly brothers and sisters, even if we have an imperfect relationship with each other. (p. 110) 

Like those who haven't been baptized, we still have free will and can later abandon Christ if we so choose. Nothing can undo the mark Baptism leaves though, which is a free gift that we are called to use for the greater glory of God. The consequences of not doing so of course are grave. 

Day 172: What Does Baptism Do?

The different effects of Baptism are signified by the perceptible elements of the sacramental rite. Immersion in water symbolizes not only death and purification, but also regeneration and renewal. Thus the two principal effects are purification from sins and new birth in the Holy Spirit. CCC 1262

Today's reading in the Catechism is about the effects of Baptism. The Catechism Compendium summarizes this:

Baptism takes away original sin, all personal sins and all punishment due to sin. It makes the baptized person a participant in the divine life of the Trinity through sanctifying grace, the grace of justification which incorporates one into Christ and into his Church. It gives one a share in the priesthood of Christ and provides the basis for communion with all Christians. It bestows the theological virtues and the gifts of the Holy Spirit. A baptized person belongs forever to Christ. He is marked with the indelible seal of Christ (character). (#263)

I like how the Catechism ends this section by saying, "the whole organism of the Christian's supernatural life has its roots in Baptism" (CCC 1266).

The Catechism Companion, Vol II also has some good insights into this:

Every person who lives on this earth is a beloved creature of God. But something has to change in us and our human nature in order for us to actually be sons and daughters of God. We have to "become partakers of the divine nature" (2 Peter 1:4). When we receive the Holy Spirit in Baptism, God changes our nature. We become a new kind of being... Now in the New Covenant, we can call God "Father" because he has adopted us. (p. 108)

Amazingly, many in the early Church would delay Baptism, even though it is essential for Christians and we don't know the day or hour of our deaths. The Church urges us to be baptized as soon as possible after birth. The price that was paid was costly (Jn 3:16), one for which we should always be grateful. God really does love us that much.

Nicodemus seeks Jesus by night by Alexandre Bida (1875)

Jesus spoke to Nicodemus about the mystery of Baptism, by which we are spiritually reborn and made new creations in Christ (see CCC 1265; John 3:1-30). (p. 109)

Day 171: The Necessity of Baptism

The Lord himself affirms that Baptism is necessary for salvation. He also commands his disciples to proclaim the Gospel to all nations and to baptize them. Baptism is necessary for salvation for those to whom the Gospel has been proclaimed and who have had the possibility of asking for this sacrament. The Church does not know of any means other than Baptism that assures entry into eternal beatitude; this is why she takes care not to neglect the mission she has received from the Lord to see that all who can be baptized are "reborn of water and the Spirit." God has bound salvation to the sacrament of Baptism, but he himself is not bound by his sacraments. CCC 1257

In today's reading, the Catechism discusses the necessity of Baptism. Christ Himself lays out this essential requirement (Jn 3:5) and it is attested elsewhere in Scripture by the Apostles (e.g. 1 Pet 3:21). The efficacy of baptism is also nearly universally taught by the Church Fathers. All must receive baptism in order to be saved, "but [God] is not bound by his sacraments". There are instances where baptism is not possible (e.g. Lk 23:39-43), which as the Catechism Compendium summarizes:

Since Christ died for the salvation of all, those can be saved without Baptism who die for the faith (Baptism of blood). Catechumens and all those who, even without knowing Christ and the Church, still (under the impulse of grace) sincerely seek God and strive to do his will can also be saved without Baptism (Baptism of desire). The Church in her liturgy entrusts children who die without Baptism to the mercy of God. (#262)

That this sacrament is so crucial for us, while the "ordinary ministers" are bishops or priests (deacons too in the Latin Church), emergencies allow even more:

In case of necessity, any person, even someone not baptized, can baptize, if he has the required intention. the intention required is to will to do what the Church does when she baptizes, and to apply the Trinitarian baptismal formula. the Church finds the reason for this possibility in the universal saving will of God and the necessity of Baptism for salvation. CCC 1256

I like this part from the Catechism Companion, Vol II:

Faith and Baptism are inherently linked. In the Gospel of Mark chapter 2, we read about the paralyzed man whose four friends brought him to Jesus. Scripture says, "When Jesus saw their faith, he said to the paralytic, 'Child, your sins are forgiven" (Mark 2:5). This is a case where the faith of someone else has spoken on behalf of the person who is forgiven. That is what we have when it comes to infant Baptism. (p. 106)

 

Day 170: Who Can Be Baptized?

 "Every person not yet baptized and only such a person is able to be baptized." CCC 1246

In today's reading, the Catechism discusses who can receive the Sacrament of Baptism. The answer is pretty straightforward: adult or infant, everyone can. For adults, this can require a time of preparation, that is "a formation in the whole Christian life" (CCC 1248) which includes learning more about the faith to which they wish to embrace. Infants are also baptized, "a practice [that] is an immemorial tradition of the Church" explicitly testified to from the 2nd century on. This can also be found "from the beginning of apostolic preaching" in Scripture "when whole 'households' received baptism" (e.g. Acts 16:15). Many of the Church Fathers attest that this included infants and small children (e.g. St. Cyprian of Carthage). To this I'd add the work of the late Lutheran theologian I enjoyed, Joachim Jeremias. 

Why the Church baptizes infants though is summarized here in the Catechism Compendium:

The Church baptizes infants because they are born with original sin. They need to be freed from the power of the Evil One and brought into that realm of freedom which belongs to the children of God. (#258)

The Catechism Companion, Vol II has a nice reminder for those of us who've already received this sacrament:

If you have already been baptized, then call is calling you, as a temple of the Holy Spirit, to spread his Word to the whole world. We ought to praise the Lord for the formation in the Christian life that we have already had, and for how it will lead us further to becoming the people God has called us to be. (p. 104)

Finally, Dr. Brant Pitre has a good discussion in this video on circumcision in the Old Testament and infant baptism under the New Covenant:

Water is poured on the head of an infant held over the baptismal font of a Catholic church.

Infant baptism show in a powerful way the completely free gift of God's saving grace (see CCC 1250). (p. 105)

Day 169: The Mystagogy of Baptism

The essential rite of the sacrament follows: Baptism properly speaking. It signifies and actually brings about death to sin and entry into the life of the Most Holy Trinity through configuration to the Paschal mystery of Christ. Baptism is performed in the most expressive way by triple immersion in the baptismal water. However, from ancient times it has also been able to be conferred by pouring the water three times over the candidate's head. CCC 1239

Today's reading from the Catechism is an interesting look at the actual ceremony and symbolism of Baptism. From the white robes, the candle, sign of the cross, proclamation of the Word of God, to triple immersion or pouring for the baptized. The Catechism Companion, Vol II does a good job of explaining what is behind this first sacrament:

Mystagogy is the unpacking or the teaching of the mystery... Baptism transfers us from the kingdom of darkness to the kingdom of life. It brings about a death of sin and new life in Jesus. Our sins are forgiven. We are adopted as God's beloved sons and daughters... Baptism is the first step. A person realizes he or she is not alone and needs to continue to walk as a child of God. (p. 102)

The Catechism outlines not only that of the Latin or Roman Rite, but also for the Eastern Catholic Churches. As I said yesterday, I think we should move back to how they do it with all the initiatory sacraments (Baptism, Chrismation, Eucharist) together for infants instead of what developed in the West of separating them (see CCC 1242 & 1244).  

Day 168: The Celebration of Baptism

From the time of the apostles, becoming a Christian has been accomplished by a journey and initiation in several stages. This journey can be covered rapidly or slowly, but certain essential elements will always have to be present: proclamation of the Word, acceptance of the Gospel entailing conversion, profession of faith, Baptism itself, the outpouring of the Holy Spirit, and admission to Eucharistic communion. CCC 1229

Today's reading is short as the Catechism discusses the celebration of Baptism. As most are baptized as infants nowadays, this "requires a post-baptismal catechumenate... for the necessary flowering of baptismal grace in personal growth" (CCC 1231). For adults, this involves completing R.C.I.A. The Catechism Companion, Vol II outlines the order for both East & West in the Church:

In the Eastern rites, infants are baptized, confirmed, and given the Holy Eucharist at once. In the Roman or Latin rite, usually we are baptized as infants then later go on to First Reconciliation and Holy Communion and then to Confirmation. (p. 100)

For about 1,200 years both East & West had the same order and times for reception of these sacraments. It's not clear to me on why First Communion and Confirmation were switched around and delayed, but they were. Some dioceses have been working to restore the traditional order of Confirmation before First Communion, but there's been no progress on restoring the original age of reception. While a Roman or Latin Catholic myself, I prefer the East's sticking to tradition and giving both right after Baptism. I'd like to see some movement in that regard, but baby steps I guess. Restore the correct order first. 

Day 167: The Baptism of Christ

Our Lord voluntarily submitted himself to the baptism of St. John, intended for sinners, in order to "fulfill all righteousness." Jesus' gesture is a manifestation of his self-emptying. The Spirit who had hovered over the waters of the first creation descended then on the Christ as a prelude of the new creation, and the Father revealed Jesus as his "beloved Son." CCC 1224

In today's reading, the Catechism discusses the baptism of Christ by St. John the Baptist at the start of His public ministry, and the later institution by Him of Baptism in the Church. 

The Catechism Compendium gives a summary of this part:

All the Old Covenant prefigurations find their fulfillment in Jesus Christ. At the beginning of his public life Jesus had himself baptized by John the Baptist in the Jordan. On the cross, blood and water, signs of Baptism and the Eucharist, flowed from his pierced side. After his Resurrection he gave to his apostles this mission: “Go forth 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). (#254)

Without the Holy Spirit, Baptism just makes one wet. Yet Jesus transformed Baptism from just an act of repentance to one that not only cleanses us of sin but through the Spirit saves us and marks us as a child of God (1 Pet 3:21). By being baptized Himself, it wasn't because He needed it but that we all do. In essence, "He brings [us] into the waters with him" (p. 98). It is not just important for eternal life but also necessary (Jn 3:5).

I like how the Catechism Companion, Vol II explains this:

The waters do not make Jesus holy; he makes the waters holy. And now the waters of Baptism make us holy. Jesus takes the incredible image and symbolism of the baptism that John was doing and gives it new meaning and power... From now on, Baptism saves us. Baptism makes us into temples of the Holy Spirit. In the Church from the very beginning, Christians understood that Baptism is what saves us. Now Jesus Christ himself has transformed and given a new power to the Old Covenant baptism. (p. 98)

Finally, Dr. Brant Pitre has a good video on the Baptism of Christ I enjoyed:

Miniature from the Psalter of Eleanor of Aquitaine (c. 1185)

Here we see Jesus baptized in the Jordan by John the Baptist. This event signals the beginning of Jesus' public ministry (see CCC 1223). (p. 99)

Day 166: Introduction to Baptism

Holy Baptism is the basis of the whole Christian life, the gateway to life in the Spirit (vitae spiritualis ianua), and the door which gives access to the other sacraments. Through Baptism we are freed from sin and reborn as sons of God; we become members of Christ, are incorporated into the Church, and made sharers in her mission: "Baptism is the sacrament of regeneration through water in the word." CCC 1213

In today's reading, the Catechism discusses the Sacrament of Baptism. In this first of the Holy Mysteries, we are "born again," as some Protestants would say, or "born of water and the Spirit" (Jn 3:5) as Jesus says in the Gospel. Rather than being limited to a personal conversion experience though, through the sacramental reality of Baptism we are spiritually reborn (Rom 6:3-4), cleansed of original sin (Tit 3:5), made a child of God (Gal 3:26-27), and incorporated into the Body of Christ (1 Cor 12:13).

The Catechism Compendium summarizes how Baptism is prefigured in the Old Covenant:

In the Old Covenant Baptism was prefigured in various ways: water, seen as source of life and of death; in the Ark of Noah, which saved by means of water; in the passing through the Red Sea, which liberated Israel from Egyptian slavery; in the crossing of the Jordan River, that brought Israel into the promised land which is the image of eternal life. (#253)

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

God reveals himself in nature. He slowly continued to reveal himself in the Old Covenant to Abraham, Moses, and the people of God. From the beginning, he has used water in powerful ways. Springs of water can represent life, while deep waters can represent death. The symbolism comes together in Jesus. We have been baptized into Christ's death, and in that Baptism, we are given his life. God uses water in the saving of his people, such as when he saves Noah and his family during the Flood or when he saves the Israelites from the Egyptians at the Red Sea. (p. 96) 

"Baptism is an essential part of initiation in the Church. Without Baptism, we are unable to receive the other sacraments" (p. 97). Ascension recommends this video to "dive deeper": 

Day 165: Summary of Liturgical Diversity

"Liturgical diversity can be a source of enrichment, but it can also provoke tensions, mutual misunderstandings, and even schisms. In this matter it is clear that diversity must not damage unity. It must express only fidelity to the common faith, to the sacramental signs that the Church has received from Christ, and to hierarchical communion. Cultural adaptation also requires a conversion of heart and even, where necessary, a breaking with ancestral customs incompatible with the Catholic faith." CCC 1206

Today's reading in the Catechism is a summary of the liturgical diversity in the Church. As this was mostly covered yesterday, I really see no need to go further into that again. It's curious that Ascension broke these two days up as they did instead of keeping them together as one. Nevertheless, the Catechism Companion, Vol II makes an observation I find relevant here:

The Church incorporates the culture in a unique way when celebrating the liturgy, while ensuring there is no corruption to the liturgy... Some cultural images that were originally pagan (such as Christmas trees) can be "adopted" in a way as signs of Christianity. Like us, they are brought into the Lord, into the Body of Christ. Yet some things are not compatible with the Church and our Faith, and they cannot be integrated. We must remain faithful to apostolic Tradition. (p. 94)

We have seen a lot of tension and disputes over the liturgy in my lifetime, much of which is probably cultural. "Liturgical dancers" for example are certainly not what I would consider proper at Mass but in some cultural traditions, it could be a high form of praise for God. I don't envy those tasked with sorting out such matters. It can be a delicate balance. Sometimes they get it right, and sometimes they don't. Which is the right answer in each case can also be cultural. For myself, I'm mostly satisfied with the Mass as it is in my parish. Some better hymns perhaps. If there were going to be changes, I'd prefer to go back to the Latin Mass, but with most of it in the vernacular. But that's just me.

Day 164: Liturgical Diversity and Unity

The mystery of Christ is so unfathomably rich that it cannot be exhausted by its expression in any single liturgical tradition. the history of the blossoming and development of these rites witnesses to a remarkable complementarity. When the Churches lived their respective liturgical traditions in the communion of the faith and the sacraments of the faith, they enriched one another and grew in fidelity to Tradition and to the common mission of the whole Church. CCC 1201

In today's reading, the Catechism discusses the diversity of liturgical traditions that have historically risen within the Church in different cultural and geographical areas. The largest is the Latin or Roman Rite, of which I am a member. Then are the various Eastern Rites, such as Maronite or Coptic. Each of these is of "equal right and dignity" where the same Christ is truly received in the Mass and Divine Liturgy or Holy Qurbana. The Catechism Compendium summarizes this:

The [Mass/Divine Liturgy is celebrated by the Church in various ways because] the unfathomable richness of the mystery of Christ cannot be exhausted by any single liturgical tradition. From the very beginning, therefore, this richness found expression among various peoples and cultures in ways that are characterized by a wonderful diversity and complementarity. (#247)

Latin/Roman Rite Catholic Mass

 Malankara Catholic Qurbana 

Day 163: Summary of the Liturgy

By keeping the memorials of the saints - first of all the holy Mother of God, then the apostles, the martyrs, and other saints - on fixed days of the liturgical year, the Church on earth shows that she is united with the liturgy of heaven. She gives glory to Christ for having accomplished his salvation in his glorified members; their example encourages her on her way to the Father. CCC 1195

Today's reading from the Catechism is an "In Brief" summarizing everything from the past few days. As I don't really have anything new to add and believe a step-by-step repeat is unnecessary here, I'm not going to comment further on that. I do want to share some points raised in the Catechism Companion, Vol II:

Christ is the one who celebrates the liturgy, as our High Priest who is constantly offering himself to the Father. The Father and the Son pour themselves out to each other in love, and that love between them is the person of the Holy Spirit. All the angels and saints in heaven are drawn into the worship of the Holy Trinity, into that sacrifice and offering of love. The altar is where time and eternity meet, and we get to participate in it... As we listen to the words of the liturgy, the angels and saints are in heaven glorifying the Father continually... The Mass is the most perfect form in which we can participate in the word of Christ... (p. 90)

Day 162: Where the Liturgy is Celebrated

The worship "in Spirit and in truth" of the New Covenant is not tied exclusively to any one place. the whole earth is sacred and entrusted to the children of men. What matters above all is that, when the faithful assemble in the same place, they are the "living stones," gathered to be "built into a spiritual house." For the Body of the risen Christ is the spiritual temple from which the source of living water springs forth: incorporated into Christ by the Holy Spirit, "we are the temple of the living God." CCC 1179

In today's reading, the Catechism discusses where we celebrate the liturgy in worshipping God. Where we are free to do so, we gather in churches or cathedrals. As the Catechism Companion, Vol II notes:

Wherever the People of God are gathered, that is where the Church is. Wherever the bishop is, that is where the Church is. In the two thousand years of the Church, many Catholics have been persecuted - and even today there are many places where Catholics are not allowed to gather in a church. Wherever we gather for the Eucharist, that place is holy. And where Christians are free to do so, churches are built. (p. 88)

Some of these places are now historic, elaborate, and quite beautiful. Some are not. My local parish church is not overly elaborate but is still a very nice place to worship Christ. However elaborate or humble, these are each the "house of God" which "ought to be in good taste and a worthy place for prayer and sacred ceremonial" (CCC 1181). The most important is the gathering of the faithful, celebration of the liturgy, and receiving the mysteries like Baptism and the Eucharist.

Unless we are prevented from doing so, each cathedral or local church is to have a few necessary things. The Catechism Compendium summarizes why these buildings are sacred and what the privileged places are within them:

[The sacred buildings] are the houses of God, a symbol of the Church that lives in that place as well as of the heavenly Jerusalem. Above all they are places of prayer in which the Church celebrates the Eucharist and worships Christ who is truly present in the tabernacle. [The privileged places] are: the altar, the tabernacle, the place where the sacred Chrism and other holy oils are kept, the chair of the bishop (cathedra) or the chair of the priest, the ambo, the baptismal font, and the confessional. (#245-246)

Christ and the Woman of Samaria by Giovanni Francesco Barbieri, c. 1640–1641

This painting depicts Jesus' meeting with the Samaritan woman at the well, during which he tells her that God is to be worshipped "in spirit and truth" (John 4:24; see CCC 1179). (p. 89)

Day 161: The Liturgy of the Hours

The Liturgy of the Hours, which is like an extension of the Eucharistic celebration, does not exclude but rather in a complementary way calls forth the various devotions of the People of God, especially adoration and worship of the Blessed Sacrament. CCC 1178

In today's reading, the Catechism discusses the Liturgy of the Hours, "the prayer of the whole People of God" (CCC 1175). The Catechism Compendium summarizes this section:

The Liturgy of the Hours, which is the public and common prayer of the Church, is the prayer of Christ with his body, the Church. Through the Liturgy of the Hours the mystery of Christ, which we celebrate in the Eucharist, sanctifies and transforms the whole of each day. It is composed mainly of psalms, other biblical texts, and readings from the Fathers and spiritual masters. (#243)

There are some good apps and websites to pray the Divine Office nowadays, which is amazing to me to see. I actually have a four-week psalter from the Liturgy of the Hours, but to be honest, this is what I find to be most useful in my personal prayer life:

It complements the Liturgy of the Hours, with daily Mass readings, morning & evening prayers, meditations, and spiritual reflections. I can follow along with this much easier than other books or apps I've seen, and together with the Rosary, have found it very rewarding! While I prefer to hold the actual monthly book, Magnificat also has a great app.

Regardless of which one prefers, I do like how the Catechism Companion, Vol II notes that:

God made time and, because of that, time can be holy. As Christians, we are called to consecrate time. No matter who we are or how big our home is, we can all set aside time that is holy to the Lord. (p. 86)

Day 160: The Liturgical Year

"In celebrating this annual cycle of the mysteries of Christ, Holy Church honors the Blessed Mary, Mother of God, with a special love. She is inseparably linked with the saving work of her Son. In her the Church admires and exalts the most excellent fruit of redemption and joyfully contemplates, as in a faultless image, that which she herself desires and hopes wholly to be." CCC 1171

In today's reading, the Catechism discusses the liturgical year, that is the calendar of when the various feasts are in the Church. The Catechism Compendium summarizes this:

In the liturgical year, the Church celebrates the whole mystery of Christ from his Incarnation to his return in glory. On set days the Church venerates with special love the Blessed Virgin Mary, the Mother of God. The Church also keeps the memorials of saints who lived for Christ, who suffered with him, and who live with him in glory. (#242)

The chief feast is of course Easter, the day of the Resurrection of our Lord, and others connected to it. I like how the Catechism Companion, Vol II puts it:

The Easter Triduum is number one: Holy Thursday, Good Friday, Holy Saturday, and Easter Sunday. Those days are the holiest days of the Church year because Jesus' suffering, death, and resurrection are what saves us. The Eucharist is not only Christ's action: it is Christ himself. What Jesus did on the Cross is the heart of everything. (p. 84) 

If you step back and think about it for a moment, that's a lot of vitally important events packed into just four days. The date for Easter was set by the Council of Nicaea I, but over time different ways of calculating it caused a division between East and West, thus making it so we usually celebrate on different days. Fortunately, our different calculating methods are in sync this year so all Christians will celebrate the Resurrection of our Lord & Savior on the same day! Hopefully, this matter will be resolved so we can continue to celebrate on the same day from now on.

We have other feast days throughout the year too, of course. For Christmas, the Epiphany, the Blessed Theotokos, holy saints, etc. Those are important too, but nothing can top the Easter Triduum when we can shout for joy that Christ is risen!

Easter calendar for AD 532-626, Museum of Ravenna Cathedral, Italy

Day 159: When the Liturgy is Celebrated

When the Church celebrates the mystery of Christ, there is a word that marks her prayer: "Today!" - a word echoing the prayer her Lord taught her and the call of the Holy Spirit. This "today" of the living God which man is called to enter is "the hour" of Jesus' Passover, which reaches across and underlies all history. CCC 1165

In today's reading, the Catechism discusses when the liturgy is celebrated. Liturgical seasons are not new, they can be traced back to Moses with Passover, and even to the earliest days recorded in Scripture. They help to center us on Christ throughout the year and by "recalling the mysteries of the redemption" are "in some way made present in every age" in which "the faithful... are filled with saving grace" (CCC 1163). The Catechism Compendium notes this on the liturgical season:

The center of the liturgical season is Sunday which is the foundation and kernel of the entire liturgical year and has its culmination in the annual celebration of Easter, the feast of feasts. (#241)

Bearing in mind the paragraph from the Catechism quoted above, we are called to take action in repentance, prayer, and worship today. As Benjamin Franklin reportedly said, "Don't put off until tomorrow what you can do today." The Eschaton may be sooner than we think. I like how the Catechism Companion, Vol II notes:

We cannot go back and change the past or go into the future. All we are given to work with is now. The liturgical season reminds us of this fact. It reminds us that there is something that is on its way, but we are called to live today. This helps us even when we look at our sins. We can look back and wish things were different and be trapped there. The Church asks us to surrender that past to the Lord and live right now, today. (p. 82)  

Day 158: Holy Images in the Liturgy

The sacred image, the liturgical icon, principally represents Christ. It cannot represent the invisible and incomprehensible God, but the incarnation of the Son of God has ushered in a new "economy" of images: "Previously God, who has neither a body nor a face, absolutely could not be represented by an image. But now that he has made himself visible in the flesh and has lived with men, I can make an image of what I have seen of God . . . and contemplate the glory of the Lord, his face unveiled." CCC 1159

The Catechism discusses the use of images in worship in today's reading. This issue was explosive during what came to be known as the Iconoclast Controversy, which was finally settled at the Ecumenical Council of Nicaea II in 787 A.D. Icons, statues, and other holy images are used by Christians to focus prayer and on what they represent, ultimately to God. No piece of wood, plaster, marble, or other things can replace the worship of God, and in the case of holy images are certainly not meant to. St. John Damascene is correct that the coming of Jesus changed everything in how we can relate to God. Some object, but as we've seen in findings from Dura-Europos and in Megiddo, early Christians did not feel bound to reject them. 

The Catechism Compendium summarizes today's reading:

The image of Christ is the liturgical icon par excellence. Other images, representations of Our Lady and of the Saints, signify Christ who is glorified in them. They proclaim the same Gospel message that Sacred Scripture communicates by the word and they help to awaken and nourish the faith of believers. (#240)

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

Scripture uses words that are symbols that represent a deeper reality. Artwork is similar. The role of art is meant to unveil, to point to something greater than itself. There are "transcendentals": the true, the good, the beautiful. Words and art are meant to reveal the truth, draw us closer to the good, and unveil beauty - to lift the mind and the heart to the Lord. Art does this in a way that words sometimes cannot do. (p. 80)

Finally, some Eastern Orthodox apologists put together a good video on this matter which I mostly endorse, save for the criticisms of the Church near the end:

The Second Council of Nicaea, with Patriarch Tarasios (left of cross), Constantine VI (right of cross), seated bishops and a condemned iconoclast (below).

Day 157: God's Word and Sacred Music

"The musical tradition of the universal Church is a treasure of inestimable value, greater even than that of any other art. the main reason for this pre-eminence is that, as a combination of sacred music and words, it forms a necessary or integral part of solemn liturgy." The composition and singing of inspired psalms, often accompanied by musical instruments, were already closely linked to the liturgical celebrations of the Old Covenant. the Church continues and develops this tradition: "Address . . . one another in psalms and hymns and spiritual songs, singing and making melody to the Lord with all your heart." "He who sings prays twice." CCC 1156

In today's reading, the Catechism speaks about Scripture and music in the liturgical celebration of the Mass. God speaks to us through both the Scriptures and the liturgy, which "nourish the faith of believers" (CCC 1154). So much so, that the Catechism teaches that "the liturgical word and action are inseparable both insofar as they are signs and instruction and insofar as they accomplish what they signify" (CCC 1155). As the Catechism Companion, Vol II notes:

In the fullness of the liturgy, there is always a proclamation of God's Word. The Father, Son, and Holy Spirit speak to us with words that encourage faith... The Holy Spirit stirs up our faith. He helps us comprehend God's Word. He brings God's amazing deeds to us in the sacraments. What Jesus made possible, the Holy Spirit makes actual. (p. 78)

It is the Church's musical tradition that the Catechism recognizes as being "a treasure of inestimable value, greater even than that of any other art" (CCC 1156). The Catechism Compendium summarizes this section as follows:

Since song and music are closely connected with liturgical action they must respect the following criteria. They should conform to Catholic doctrine in their texts, drawn preferably from Sacred Scripture and liturgical sources. They should be a beautiful expression of prayer. The music should be of a high quality. Song and music should encourage the participation of the liturgical assembly. They should express the cultural richness of the People of God and the sacred and solemn character of the celebration. “He who sings, prays twice” (Saint Augustine). (#239)

To be perfectly honest, many of the hymns I've seen in the Mass are subpar at best and difficult for me to sing so I sometimes remain silent. Either they are too cultural (akin to cheesy pop music), too high in pitch (more for women than men), or are of questionable doctrinal value. It would seem that we still have some cleaning up to do after the chaos of the "Spirit of Vatican II" days. While I'm far from being an expert on such matters, I'd like to see a revision of this done. Perhaps some more traditional music could be reintroduced. Some Gregorian chants, maybe? Obviously that would require the choir to do so, but it could be done by stereo too. In any event, this from the Catechism Companion should be kept in mind:

The Church has asked us to use music in the liturgy in order to lift our souls to the Lord and bring us into contact with him... The whole goal of liturgical music is to give honor to God and make the people of God holy. (p. 78)

Missa Virgo parens Christi by Jacobus Barbireau

Day 156: How the Liturgy is Celebrated

Since Pentecost, it is through the sacramental signs of his Church that the Holy Spirit carries on the work of sanctification. the sacraments of the Church do not abolish but purify and integrate all the richness of the signs and symbols of the cosmos and of social life. Further, they fulfill the types and figures of the Old Covenant, signify and make actively present the salvation wrought by Christ, and prefigure and anticipate the glory of heaven. CCC 1152

In today's reading, the Catechism begins to look at how the liturgy is celebrated. The focus in this first part is on "signs and symbols". The Catechism Compendium gives a summary:

Some come from created things (light, water, fire, bread, wine, oil); others come from social life (washing, anointing, breaking of bread). Still others come from the history of salvation in the Old Covenant (the Passover rites, the sacrifices, the laying on of hands, the consecrations). These signs, some of which are normative and unchangeable, were taken up by Christ and are made the bearers of his saving and sanctifying action. (#237)

Christianity is a religion in which God's created matter is a part and signs and symbols are also present of sacred realities. In the sacraments, for example, we find water while the Eucharist has bread and wine, both instituted by Christ. Without the Holy Spirit, the baptismal water would just make one wet instead of cleansing us of sin, along with giving us sanctifying grace and a new life in Christ. Further, without the Holy Spirit, the bread and wine of the Eucharist would just give us a snack instead of uniting us with Christ and His Body the Church, forgiving us of venial sins, and providing us with spiritual nourishment. We see examples of this in the Gospels, wherein Christ uses matter in a holy manner. Take for instance Jesus' healing of a blind man in John 9:1-12. He could have done it with a word just as He did in healing the centurion's servant (Lk 7:1-10). Instead, He used His own spittle and dirt on the ground to make "clay of the spittle and anointed the man’s eyes with the clay". 

I do like how the Catechism Companion, Vol II after speaking of how "we see 'spiritual realities through physical signs and symbols,'" notes that:

These signs and symbols that Jesus actually did and said have spiritual power. That power is communicated to us in the sacraments. When the words and gestures are communicated, these actions that are natural become supernatural. These actions from Jesus that come to us in the sacraments become salvific. (p. 76)

 

Day 155: Who Celebrates the Liturgy

In the celebration of the sacraments it is thus the whole assembly that is leitourgos, each according to his function, but in the "unity of the Spirit" who acts in all. "In liturgical celebrations, each person, minister or layman, who has an office to perform, should carry out all and only those parts which pertain to his office by the nature of the rite and the norms of the liturgy." CCC 1144

In today's reading, the Catechism speaks of who celebrates the liturgy. It is not just the priest who celebrates the liturgy, as important as his role is, but all of us, including the Blessed Theotokos and all the holy saints in heaven. The entire mystical Body of Christ unites with Christ in making this sacred offering to the Father. Rather heady when you think of it in this way. The Catechism Compendium gives a summary of this:

In the liturgy, it is the whole Christ (Christus Totus) who acts, Head and Body. As our High Priest, he celebrates with his body, which is the Church in heaven and on earth. The heavenly liturgy is celebrated by the angels, by the saints of the Old and New Testament, particularly the Mother of God, by the Apostles, by the martyrs, and by the “great multitude which no one could number from every nation, race, people, and tongue.” (Revelation 7:9). When we celebrate the mystery of our salvation in the sacraments we participate in this eternal liturgy. (#233-234)

What a glorious sight this must be, if only we could clearly see it in all its splendor right now.  

It may seem like the priest is doing a "one-man show" at the Mass and we in the laity are just supposed to "pray, pay, and obey", as I've heard the joke go, but that would be false. The Catechism Companion, Vol II has some good insight into our role in the Mass:

When the priest is praying in the name of all the people, we are to unite our hearts and minds to his. If we do this, our participation in the Mass will be transformed, God will be more glorified, the world will be more sanctified, and everything will change... The pews are not bleachers. We are not there simply to watch the priest pray. We are there to worship with him. Our job at every Mass is to worship, united with the ministerial priest, and ultimately united with the one great High Priest, Jesus Christ our Lord. (p. 74)

Day 154: Sacraments of Eternal Life

The Church celebrates the mystery of her Lord "until he comes," when God will be "everything to everyone." Since the apostolic age the liturgy has been drawn toward its goal by the Spirit's groaning in the Church: Marana tha! The liturgy thus shares in Jesus' desire: "I have earnestly desired to eat this Passover with you . . . until it is fulfilled in the kingdom of God." In the sacraments of Christ the Church already receives the guarantee of her inheritance and even now shares in everlasting life, while "awaiting our blessed hope, the appearing of the glory of our great God and Savior Christ Jesus." The "Spirit and the Bride say, 'Come . . . Come, Lord Jesus!" CCC 1130

Today's reading from the Catechism is also short, just one paragraph (most of which I posted above) and an "In Brief" summarizing what has been covered over the past few days in this first chapter. It is on the relationship between the sacraments and eternal life, which the Catechism Compendium summarizes as:

In the sacraments the Church already receives a foretaste of eternal life, while “awaiting in blessed hope, the appearing in glory of our great God and saviour Christ Jesus” (Titus 2:13). (#232)

In the Catechism Companion, Vol II, the authors offer some good insight into such a short reading:

The sacraments bring heaven to earth right now, but they also are fulfilled in the kingdom of God, in eternity. The sacraments are where time and eternity touch... The day will come in heaven when there is no mediation and we see the Lord as he is face-to-face. But right now, he comes to us through signs, through the sacraments... Many Catholics know that Jesus Christ is truly present in the Eucharist, but too many of them forget this: we are not simply at Mass to receive the Eucharist; we are there to offer the Eucharist too. (p. 72) 

 

Day 153: Sacraments Save

The Church affirms that for believers the sacraments of the New Covenant are necessary for salvation. "Sacramental grace" is the grace of the Holy Spirit, given by Christ and proper to each sacrament. the Spirit heals and transforms those who receive him by conforming them to the Son of God. The fruit of the sacramental life is that the Spirit of adoption makes the faithful partakers in the divine nature by uniting them in a living union with the only Son, the Savior. CCC 1129

Today's reading from the Catechism is the shortest I've seen thus far: only 3 small paragraphs. This brief reading expounds upon the truth that the sacraments save us. The Catechism Compendium gives a summary:

The sacraments are efficacious ex opere operato (“by the very fact that the sacramental action is performed”) because it is Christ who acts in the sacraments and communicates the grace they signify. The efficacy of the sacraments does not depend upon the personal holiness of the minister. However, the fruits of the sacraments do depend on the dispositions of the one who receives them. (#229)

I like how the Catechism Companion, Vol II notes this about the sacraments:

Sacraments are "efficacious," not just symbols (CCC 1127). A sacrament is a sacred sign that causes what it symbolizes... We now are sharers in the life of God. If you have been baptized, you share in the very nature of God. (p. 70)

The Companion then mentions three sacraments: Baptism, Reconciliation, and the Eucharist, stating that each is a sacred sign and actually does what it was intended for. In the last, we really do receive the Body and Blood of Christ. This alone should give us pause when we're tempted to sin, as well as humble us at the gift He has made for us. We really do become "partakers of the divine nature" as He desired us to (2 Pet 1:4).

Day 152: Lex Orandi, Lex Credendi

"The purpose of the sacraments is to sanctify men, to build up the Body of Christ, and, finally, to give worship to God. Because they are signs, they also instruct. They not only presuppose faith, but by words and objects, they also nourish, strengthen, and express it. That is why they are called 'sacraments of faith."' CCC 1123

Today's reading is another short one in the Catechism, again only five short paragraphs. For the liturgy in the Church, the axiom of lex orandi, lex credendi (the law of praying, the law of believing) applies. Essentially, the teaching and belief of the Church (lex credendi) is made manifest in her liturgy and prayer (lex orandi). See the 2009 educational resource Lex Orandi, Lex Credendi from the USCCB for more. The Catechism Compendium summarizes today's reading as follows:

The sacraments not only presuppose faith but with words and ritual elements they nourish, strengthen, and express it. By celebrating the sacraments, the Church professes the faith that comes from the apostles. This explains the origin of the ancient saying, “lex orandi, lex credendi,” that is, the Church believes as she prays. (#228)

If the sacraments are not mere "ordinances" or empty rituals, as some believe, and they aren't given that they were instituted by our Lord Jesus Christ, it follows that the liturgy of the Church is of considerable significance to us - most especially for the Eucharist. The Catechism Companion, Vol II notes:

They [the sacraments] exist to make us holy; through them, the Church is strengthened and God is worshipped. This is what the sacraments are for and what they do... In the Great Commission, Jesus connects the call to evangelize with the call to baptize. Evangelizing involves offering the sacraments. At every Mass, God is glorified for the good of all the Church... Whether we feel it or not, any time we use the gifts of our Father, he is glorified.  (p. 68) 

The importance of the liturgy is so great, that the Catechism itself notes that it may not be  "modified or manipulated at the will of the minister or the community." Even the Pope "may not change the liturgy arbitrarily" (CCC 1125).

2002 edition of the Missale Romanum

In the Church's liturgy, especially in the sacramental mysteries, the Church acknowledges the apostolic faith and calls us to embrace it with love (CCC 1124). (p. 69)

 

Day 151: The Seven Sacraments

Jesus' words and actions during his hidden life and public ministry were already salvific, for they anticipated the power of his Paschal mystery. They announced and prepared what he was going to give the Church when all was accomplished. the mysteries of Christ's life are the foundations of what he would henceforth dispense in the sacraments through the ministers of his Church, for "what was visible in our Savior has passed over into his mysteries." CCC 1115

In today's reading, the Catechism teaches that "the whole liturgical life of the Church revolves around the Eucharistic sacrifice and the sacraments" in a sort of introduction (CCC 1113). The Catechism Compendium summarizes this:

The sacraments, instituted by Christ and entrusted to the Church, are efficacious signs of grace perceptible to the senses. Through them, divine life is bestowed upon us. There are seven sacraments: Baptism, Confirmation, Holy Eucharist, Penance, Anointing of the Sick, Holy Orders, and Matrimony. (#224)

It's fitting that the number of sacraments is seven, as in Scripture, that number signifies completion since they present Christ to us throughout our lives. This is most especially seen in the Eucharist. As the Catechism Companion, Vol II notes:

When we participate in the sacraments, we are not just remembering. The sacraments "are actions of the Holy Spirit at work in his Body, the Church (CCC 1116)... The ordained priesthood guarantees that it really is Christ who acts in the sacraments through the Holy Spirit for the Church (CCC 1120)... The seven sacraments manifest the love of God for man. (pp. 66-67) 

Finally, three of these sacraments leave a permanent mark upon our souls on reception, which is why they can only be received once. The Compendium notes:

It is a spiritual “seal” bestowed by the sacraments of Baptism, Confirmation, and Holy Orders. It is a promise and guarantee of divine protection. By virtue of this seal the Christian is configured to Christ, participates in a variety of ways in his priesthood, and takes his part in the Church according to different states and functions. He is, therefore, set apart for divine worship and the service of the Church. Because this character is indelible the sacraments that impress it on the soul are received only once in life. (#227)

Day 150: The Epiclesis

The Epiclesis ("invocation upon") is the intercession in which the priest begs the Father to send the Holy Spirit, the Sanctifier, so that the offerings may become the body and blood of Christ and that the faithful by receiving them, may themselves become a living offering to God. Together with the anamnesis, the epiclesis is at the heart of each sacramental celebration, most especially of the Eucharist. CCC 1105-1106

In today's reading, the Catechism discusses the epiclesis in the liturgy and gives an "In Brief" to review what has been covered over the past few days. It has already been discussed how in the liturgy the Holy Spirit "make[s] the saving work of Christ present and active by his transforming power" (CCC 1112). In the epiclesis with the priest's prayers, the Holy Spirit transforms "the bread and wine into the Body, Blood, Soul, and Divinity of Christ" (p. 64). 

This change in the elements by the power of the Holy Spirit is not only to spiritually feed us Christ but to make us more like Him. In essence, change us from within. As the Catechism Companion, Vol II notes:

The Church prays that the Holy Spirit change our hearts to be like Christ, guide us to preserve the oneness of the Church, and help us to act with charity. (p. 64)

The Catechism itself puts it this way:

In every liturgical action the Holy Spirit is sent in order to bring us into communion with Christ and so to form his Body... The epiclesis is also a prayer for the full effect of the assembly's communion with the mystery of Christ. "The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit"28 have to remain with us always and bear fruit beyond the Eucharistic celebration. (CCC 1108-1109)

Amen.

Finally, because "the Eucharist can be the most beautiful and daunting teaching we have," the Companion recommends this video in order to "dive deeper into this teaching" (p. 65):