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):