170 Our Liturgy: Feasts of the Son Who Redeemed Us - part 9

YOUCAT Lesson 170, part 9 of 9 parts

YOUCAT the catechism for Catholic youth

God and the Sacred Liturgy

What is the most profound origin of the liturgy?

170  The most profound origin of the liturgy is God, in whom there is an eternal, heavenly banquet of love—the joy of the Father, the Son, and the Holy Spirit.  Because God is love, he would like to let us participate in the feast of his joy and to grant us his blessings.  [1077-1109]

Painting: …..St. Peter Preaching at Pentecost by Benjamin West (1738–1820) 

.....  Jesus said, “The Advocate, the holy Spirit that the Father will send in my name—he will teach you everything and remind you of all that [I] told you (John 14:16). “ …..170

Our earthly liturgies must be celebrations full of beauty and power: Feasts of the Father who created us-that is why the gifts of the earth play such a great part: the bread, the wine, oil and light, incense, sacred music, and splendid colors.  Feasts of the Son who redeemed us—that is why we rejoice in our liberation, breathe deeply in listening to the Word, and are strengthened in eating the Eucharistic Gifts.  Feasts of the Holy Spirit who lives in us—that is why there us a wealth of consolation, knowledge, courage, strength, and blessing that flows from these sacred assemblies.  179

Blessing:  A blessing is something good that comes from God (Latin benedicere; Greek eu-logein=to call good) to bless is a divine, life-giving, and life-preserving action.  God, the Father and Creator of all being, says: It is good that you exist.  The fact that you are is something beautiful.

Then I will go to the altar of God, the God my exceeding joy; and I will praise you with the lyre, O God, my God.  Psalm 43:4

…….THE LITURGY - WORK OF THE HOLY TRINITY

The communion of the Holy Spirit

…….1108 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 Holy Spirit is like the sap of the Father's vine which bears fruit on its branches.( compare John 15:1-17; 

Galatians 5:22)²⁶    The most intimate cooperation of the Holy Spirit and the Church is achieved in the liturgy. The Spirit who is the Spirit of communion, abides indefectibly in the Church. For this reason the Church is the great sacrament of divine communion which gathers God's scattered children together. Communion with the Holy Trinity and fraternal communion are inseparably the fruit of the Spirit in the liturgy.( compare 1 John 1:3-7)²⁷  --Catechism of the Catholic Church, Second Edition

…….1109 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"( 2 Corinthians 13:13)²⁸   have to remain with us always and bear fruit beyond the Eucharistic celebration. The Church therefore asks the Father to send the Holy Spirit to make the lives of the faithful a living sacrifice to God by their spiritual transformation into the image of Christ, by concern for the Church's unity, and by taking part in her mission through the witness and service of charity. --CCC

…….IN BRIEF

…….1110 In the liturgy of the Church, God the Father is blessed and adored as the source of all the blessings of creation and salvation with which he has blessed us in his Son, in order to give us the Spirit of filial adoption. --CCC

…….1111 Christ's work in the liturgy is sacramental: because his mystery of salvation is made present there by the power of his Holy Spirit; because his Body, which is the Church, is like a sacrament (sign and instrument) in which the Holy Spirit dispenses the mystery of salvation; and because through her liturgical actions the pilgrim Church already participates, as by a foretaste, in the heavenly liturgy. --CCC

…….1112 The mission of the Holy Spirit in the liturgy of the Church is to prepare the assembly to encounter Christ; to recall and manifest Christ to the faith of the assembly; to make the saving work of Christ present and active by his transforming power; and to make the gift of communion bear fruit in the Church. --CCC

170 Holy Spirit Makes Present the Mystery of Christ - part 8

YOUCAT Lesson 170, part 8 of 9 parts

YOUCAT the catechism for Catholic youth

God and the Sacred Liturgy

What is the most profound origin of the liturgy?

170  The most profound origin of the liturgy is God, in whom there is an eternal, heavenly banquet of love—the joy of the Father, the Son, and the Holy Spirit.  Because God is love, he would like to let us participate in the feast of his joy and to grant us his blessings.  [1077-1109]

Photo: ….. A Catholic priest prays over the gifts of bread and wine. .....170 …..”In each celebration there is an outpouring of the Holy Spirit that makes the unique mystery present” (see CCC #1104 below).

Our earthly liturgies must be celebrations full of beauty and power: Feasts of the Father who created us-that is why the gifts of the earth play such a great part: the bread, the wine, oil and light, incense, sacred music, and splendid colors.  Feasts of the Son who redeemed us—that is why we rejoice in our liberation, breathe deeply in listening to the Word, and are strengthened in eating the Eucharistic Gifts.  Feasts of the Holy Spirit who lives in us—that is why there us a wealth of consolation, knowledge, courage, strength, and blessing that flows from these sacred assemblies.  179

Blessing:  A blessing is something good that comes from God (Latin benedicere; Greek eu-logein=to call good) to bless is a divine, life-giving, and life-preserving action.  God, the Father and Creator of all being, says: It is good that you exist.  The fact that you are is something beautiful.

Then I will go to the altar of God, the God my exceeding joy; and I will praise you with the lyre, O God, my God.  Psalm 43:4

…….THE LITURGY - WORK OF THE HOLY TRINITY

The Holy Spirit makes present the mystery of Christ

…….1104 Christian liturgy not only recalls the events that saved us but actualizes them, makes them present. The Paschal mystery of Christ is celebrated, not repeated. It is the celebrations that are repeated, and in each celebration there is an outpouring of the Holy Spirit that makes the unique mystery present. –Catechism of the Catholic Church, Second Edition

…….1105 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.( compare Romans 12:1)²³ –CCC

…….1106 Together with the anamnesis [a recalling to mind], the epiclesis [invocation upon] is at the heart of each sacramental celebration, most especially of the Eucharist:

You ask how the bread becomes the Body of Christ, and the wine . . . the Blood of Christ I shall tell you: the Holy Spirit comes upon them and accomplishes what surpasses every word and thought. . . . Let it be enough for you to understand that it is by the Holy Spirit, just as it was of the Holy Virgin and by the Holy Spirit that the Lord, through and in himself, took flesh.( St. John Damascene, De fide orth. 4,13:Patrologia Graeca 94,1145A)²⁴ –CCC

…….1107 The Holy Spirit's transforming power in the liturgy hastens the coming of the kingdom and the consummation of the mystery of salvation. While we wait in hope he causes us really to anticipate the fullness of communion with the Holy Trinity. Sent by the Father who hears the epiclesis [invocation upon] of the Church, the Spirit gives life to those who accept him and is, even now, the "guarantee" of their inheritance.( compare  Ephesians 1:14; 2 Corinthians 1:22)²⁵ --CCC

Thirty-first Sunday in Ordinary Time, October 30, 2016

Lectionary: 153

Painting: …..Jesus calls Zacchaeus down from his height in the tree.  Artwork by Niels Larsen Stevns.

The first reading is from the Book of Wisdom, chapter 11, verse 22 to chapter 12, verse 2

Before the LORD the whole universe is as a grain from a balance or a drop of morning dew come down upon the earth.  But you have mercy on all, because you can do all things; and you overlook people's sins that they may repent.  For you love all things that are and loathe nothing that you have made; for what you hated, you would not have fashioned.  And how could a thing remain, unless you willed it; or be preserved, had it not been called forth by you?  But you spare all things, because they are yours, O LORD and lover of souls, for your imperishable spirit is in all things!  Therefore you rebuke offenders little by little, warn them and remind them of the sins they are committing, that they may abandon their wickedness and believe in you, O LORD!

  

Responsorial Psalm 145, verses 1-2, 8-9, 10-11, 13, 14

 R. (cf. 1) I will praise your name for ever, my king and my God.

I will extol you, O my God and King,
and I will bless your name forever and ever.
Every day will I bless you,
and I will praise your name forever and ever.

R. I will praise your name for ever, my king and my God.

The LORD is gracious and merciful,
slow to anger and of great kindness.
The LORD is good to all
and compassionate toward all his works.

R. I will praise your name for ever, my king and my God.

Let all your works give you thanks, O LORD,
and let your faithful ones bless you.
Let them discourse of the glory of your kingdom
and speak of your might.

R. I will praise your name for ever, my king and my God.

The LORD is faithful in all his words
and holy in all his works.
The LORD lifts up all who are falling
and raises up all who are bowed down.

R. I will praise your name for ever, my king and my God.

  

The second reading is from the Second Letter to the Thessalonians, chapter 1, verse 11 to chapter 2, verse 2

Brothers and sisters:  We always pray for you, that our God may make you worthy of his calling and powerfully bring to fulfillment every good purpose and every effort of faith, that the name of our Lord Jesus may be glorified in you, and you in him, in accord with the grace of our God and Lord Jesus Christ. 

We ask you, brothers and sisters, with regard to the coming of our Lord Jesus Christ and our assembling with him, not to be shaken out of your minds suddenly, or to be alarmed either by a “spirit,” or by an oral statement, or by a letter allegedly from us to the effect that the day of the Lord is at hand.

Alleluia is from the Gospel of St. John, chapter 3, verse 16

R. Alleluia, alleluia.

 God so loved the world that he gave his only Son,

so that everyone who believes in him might have eternal life.
R. Alleluia, alleluia.

  

The Gospel of St. Luke, chapter 19, verses 1-10

At that time, Jesus came to Jericho and intended to pass through the town.  Now a man there named Zacchaeus, who was a chief tax collector and also a wealthy man, was seeking to see who Jesus was; but he could not see him because of the crowd, for he was short in stature.  So he ran ahead and climbed a sycamore tree in order to see Jesus, who was about to pass that way.  When he reached the place, Jesus looked up and said, “Zacchaeus, come down quickly, for today I must stay at your house.”   And he came down quickly and received him with joy.  When they all saw this, they began to grumble, saying, “He has gone to stay at the house of a sinner.”  But Zacchaeus stood there and said to the Lord, “Behold, half of my possessions, Lord, I shall give to the poor, and if I have extorted anything from anyone I shall repay it four times over.”  And Jesus said to him, “Today salvation has come to this house because this man too is a descendant of Abraham.  For the Son of Man has come to seek and to save what was lost.”

170 The Holy Spirit Recalls the Mystery of Christ - part 7

YOUCAT Lesson 170, part 7 of 9 parts

YOUCAT the catechism for Catholic youth

God and the Sacred Liturgy

What is the most profound origin of the liturgy?

170  The most profound origin of the liturgy is God, in whom there is an eternal, heavenly banquet of love—the joy of the Father, the Son, and the Holy Spirit.  Because God is love, he would like to let us participate in the feast of his joy and to grant us his blessings.  [1077-1109]

…….Poster is from a Facebook posting. …..170

 …..”The proclamation [of the Word of God] does not stop with a teaching; it elicits the response of faith as consent and commitment, directed at the covenant between God and his people” (see CCC #1102 below).

Our earthly liturgies must be celebrations full of beauty and power: Feasts of the Father who created us-that is why the gifts of the earth play such a great part: the bread, the wine, oil and light, incense, sacred music, and splendid colors.  Feasts of the Son who redeemed us—that is why we rejoice in our liberation, breathe deeply in listening to the Word, and are strengthened in eating the Eucharistic Gifts.  Feasts of the Holy Spirit who lives in us—that is why there us a wealth of consolation, knowledge, courage, strength, and blessing that flows from these sacred assemblies.  179

Blessing:  A blessing is something good that comes from God (Latin benedicere; Greek eu-logein=to call good) to bless is a divine, life-giving, and life-preserving action.  God, the Father and Creator of all being, says: It is good that you exist.  The fact that you are is something beautiful.

Then I will go to the altar of God, the God my exceeding joy; and I will praise you with the lyre, O God, my God.  Psalm 43:4

…….THE LITURGY - WORK OF THE HOLY TRINITY

The Holy Spirit recalls the mystery of Christ

…….1099 The Spirit and the Church cooperate to manifest Christ and his work of salvation in the liturgy. Primarily in the Eucharist, and by analogy in the other sacraments, the liturgy is the memorial of the mystery of salvation. The Holy Spirit is the Church's living memory.( compare John 14:26)¹⁹  --Catechism of the Catholic Church, Second Edition

…….1100 The Word of God. The Holy Spirit first recalls the meaning of the salvation event to the liturgical assembly by giving life to the Word of God, which is proclaimed so that it may be received and lived:

In the celebration of the liturgy, Sacred Scripture is extremely important. From it come the lessons that are read and explained in the homily and the psalms that are sung. It is from the Scriptures that the prayers, collects, and hymns draw their inspiration and their force, and that actions and signs derive their meaning.( Sacrosanctum concilium 24)²⁰  --CCC

…….1101 The Holy Spirit gives a spiritual understanding of the Word of God to those who read or hear it, according to the dispositions of their hearts. By means of the words, actions, and symbols that form the structure of a celebration, the Spirit puts both the faithful and the ministers into a living relationship with Christ, the Word and Image of the Father, so that they can live out the meaning of what they hear, contemplate, and do in the celebration. –CCC

…….1102 "By the saving word of God, faith . . . is nourished in the hearts of believers. By this faith then the congregation of the faithful begins and grows."( Presbyterorum ordinis 4)²¹    The proclamation [of the Word of God] does not stop with a teaching; it elicits the response of faith as consent and commitment, directed at the covenant between God and his people. Once again it is the Holy Spirit who gives the grace of faith, strengthens it and makes it grow in the community. The liturgical assembly is first of all a communion in faith. –CCC

…….1103 Anamnesis. The liturgical celebration always refers to God's saving interventions in history. "The economy of Revelation is realized by deeds and words which are intrinsically bound up with each other. . . . [T]he words for their part proclaim the works and bring to light the mystery they contain."( Dei Verbum 2)²²    In the Liturgy of the Word the Holy Spirit "recalls" to the assembly all that Christ has done for us. In keeping with the nature of liturgical actions and the ritual traditions of the churches, the celebration "makes a remembrance" of the marvelous works of God in an anamnesis (a recalling to mind) which may be more or less developed. The Holy Spirit who thus awakens the memory of the Church then inspires thanksgiving and praise (doxology). --CCC

170 Holy Spirit Prepares for Reception of Christ - part 6

YOUCAT Lesson 170, part 6 of 9 parts

YOUCAT the catechism for Catholic youth

God and the Sacred Liturgy

What is the most profound origin of the liturgy?

170  The most profound origin of the liturgy is God, in whom there is an eternal, heavenly banquet of love—the joy of the Father, the Son, and the Holy Spirit.  Because God is love, he would like to let us participate in the feast of his joy and to grant us his blessings.  [1077-1109]

Painting: …..Moses and the Ten Commandments… by Jusepe de Ribera, Museum of San Martino.....114…170  …..

“…the saving events and significant realities … have found their fulfillment in the mystery of Christ (promise and covenant, Exodus and Passover, kingdom and temple, exile and return.” (see CCC # 1093 below).

Our earthly liturgies must be celebrations full of beauty and power: Feasts of the Father who created us-that is why the gifts of the earth play such a great part: the bread, the wine, oil and light, incense, sacred music, and splendid colors.  Feasts of the Son who redeemed us—that is why we rejoice in our liberation, breathe deeply in listening to the Word, and are strengthened in eating the Eucharistic Gifts.  Feasts of the Holy Spirit who lives in us—that is why there us a wealth of consolation, knowledge, courage, strength, and blessing that flows from these sacred assemblies.  179

Blessing:  A blessing is something good that comes from God (Latin benedicere; Greek eu-logein=to call good) to bless is a divine, life-giving, and life-preserving action.  God, the Father and Creator of all being, says: It is good that you exist.  The fact that you are is something beautiful.

Then I will go to the altar of God, the God my exceeding joy; and I will praise you with the lyre, O God, my God.  Psalm 43:4

…….THE LITURGY - WORK OF THE HOLY TRINITY

The Holy Spirit prepares for the reception of Christ

…….1093 In the sacramental economy the Holy Spirit fulfills what was prefigured in the Old Covenant. Since Christ's Church was "prepared in marvelous fashion in the history of the people of Israel and in the Old Covenant,"( Lumen gentium 2)¹⁴ the Church's liturgy has retained certain elements of the worship of the Old Covenant as integral and irreplaceable, adopting them as her own:

-notably, reading the Old Testament;

-praying the Psalms;

-above all, recalling the saving events and significant realities which have found their fulfillment in the mystery of Christ (promise and covenant, Exodus and Passover, kingdom and temple, exile and return). —Catechism of the Catholic Church, Second Edlition

…….1094 It is on this harmony of the two Testaments that the Paschal catechesis of the Lord is built,( compare Dei Verbum 14-16; Luke 24:13-49)¹⁵  and then, that of the Apostles and the Fathers of the Church. This catechesis unveils what lay hidden under the letter of the Old Testament: the mystery of Christ. It is called "typological" because it reveals the newness of Christ on the basis of the "figures" (types) which announce him in the deeds, words, and symbols of the first covenant. By this re-reading in the Spirit of Truth, starting from Christ, the figures are unveiled.( compare 2 Corinthians 3:14-16)¹⁶    Thus the flood and Noah's ark prefigured salvation by Baptism,( compare 1 Peter 3:21)¹⁷  as did the cloud and the crossing of the Red Sea. Water from the rock was the figure of the spiritual gifts of Christ, and manna in the desert prefigured the Eucharist, "the true bread from heaven." (John 6:32; compare 1 Corinthians 10:1-6 )¹⁸  --CCC

…….1095 For this reason the Church, especially during Advent and Lent and above all at the Easter Vigil, re-reads and re-lives the great events of salvation history in the "today" of her liturgy. But this also demands that catechesis help the faithful to open themselves to this spiritual understanding of the economy of salvation as the Church's liturgy reveals it and enables us to live it. __CCC

…….1096 Jewish liturgy and Christian liturgy. A better knowledge of the Jewish people's faith and religious life as professed and lived even now can help our better understanding of certain aspects of Christian liturgy. For both Jews and Christians Sacred Scripture is an essential part of their respective liturgies: in the proclamation of the Word of God, the response to this word, prayer of praise and intercession for the living and the dead, invocation of God's mercy. In its characteristic structure the Liturgy of the Word originates in Jewish prayer. The Liturgy of the Hours and other liturgical texts and formularies, as well as those of our most venerable prayers, including the Lord's Prayer, have parallels in Jewish prayer. The Eucharistic Prayers also draw their inspiration from the Jewish tradition. The relationship between Jewish liturgy and Christian liturgy, but also their differences in content, are particularly evident in the great feasts of the liturgical year, such as Passover. Christians and Jews both celebrate the Passover. For Jews, it is the Passover of history, tending toward the future; for Christians, it is the Passover fulfilled in the death and Resurrection of Christ, though always in expectation of its definitive consummation. --CCC

…….1097 In the liturgy of the New Covenant every liturgical action, especially the celebration of the Eucharist and the sacraments, is an encounter between Christ and the Church. The liturgical assembly derives its unity from the "communion of the Holy Spirit" who gathers the children of God into the one Body of Christ. This assembly transcends racial, cultural, social - indeed, all human affinities. –CCC

…….1098 The assembly should prepare itself to encounter its Lord and to become "a people well disposed." The preparation of hearts is the joint work of the Holy Spirit and the assembly, especially of its ministers. The grace of the Holy Spirit seeks to awaken faith, conversion of heart, and adherence to the Father's will. These dispositions are the precondition both for the reception of other graces conferred in the celebration itself and the fruits of new life which the celebration is intended to produce afterward. --CCC