227. Whose sins you forgive are forgiven them, and whose sins you retain are retained. Jn. 20:23

Whose sins you forgive are forgiven them, and whose sins you retain are retained.  Jn. 20:23 

YOUCAT Catechism + Catechism of the Catholic Church Lesson 227

Ave Maria series

227  Who instituted the sacrament of Penance?

Jesus himself instituted the sacrament of Penance when he showed himself to his apostles on  Easter day and commanded them, “Receive the Holy Spirit.  If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained”(John 20:22a-23).  [1439, 1485]

John 20:19-23On the evening of that first day of the week, when the doors were locked, where the disciples were, for fear of the Jews, Jesus came and stood in their midst and said to them, “Peace be with you.”  When he had said this, he showed them his hands and his side.^* The disciples rejoiced when they saw the Lord.   [Jesus] said to them again, “Peace be with you. As the Father has sent me, so I send you.   And when he had said this, he breathed on them and said to them, “Receive the holy Spirit.   Whose sins you forgive are forgiven them, and whose sins you retain are retained.…..227 …..314

 Nowhere did Jesus express more beautifully what happens in the sacrament of Penance than in the parable of the Prodigal Son: We go astray, we are lost and can no longer cope.  Yet our Father waits for us with great, indeed, infinite longing; he forgives us when we come back; he takes us again, forgives our sins.  Jesus himself forgave the sins of many individuals; it was more important to him than working miracles.  He regarded this as the great sign of the dawning of the kingdom of God, in which all wounds are healed and all tears are wiped away.  Jesus forgave sins in the power of the Holy Spirit, and he handed that power on to his apostles.  We fall into the arms of our heavenly Father when we go to a priest and confess.  314, 524

“What is repentance? A great sorrow over the fact that we are the way we are.”  Marie von Ebner-Eschenbach (1830-1916, Austrian writer)

[1439, 1485]

THE MANY FORMS OF PENANCE IN CHRISTIAN LIFE

1439 The process of conversion and repentance was described by Jesus in the parable of the prodigal son, the center of which is the merciful father (compare Luke 15:11-24.)³⁷; the fascination of illusory freedom; the abandonment of the father's house; the extreme misery in which the son finds himself after squandering his fortune; his deep humiliation at finding himself obliged to feed swine, and still worse, at wanting to feed on the husks the pigs ate; his reflection on all he has lost; his repentance and decision to declare himself guilty before his father; the journey back; the father's generous welcome; the father's joy - all these are characteristic of the process of conversion. The beautiful robe, the ring, and the festive banquet are symbols of that new life - pure worthy, and joyful - of anyone who returns to God and to the bosom of his family, which is the Church. Only the heart of Christ who knows the depths of his Father's love could reveal to us the abyss of his mercy in so simple and beautiful a way. –Catechism of the Catholic Church, Second Edition

IN BRIEF

1485 "On the evening of that day, the first day of the week," Jesus showed himself to his apostles. "He breathed on them, and said to them: '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 20:19, 22-23).

JT  Mercy Return_of_the_Prodigal_Son_1667-16

226. The need for reconciliation.

The need for reconciliation.

YOUCAT Catechism + Catechism of the Catholic Church Lesson 226

Ave Maria series

226  But we have Baptism, which reconciles us with God; why then do we need a special sacrament of Reconciliation?

Baptism does snatch us from the power of sin and death and brings us into the new life of the children of God, but it does not free us from human weakness and the inclination to sin. That is why we need a place where we can be reconciled with God again and again.  That place is confession.  [1425-1426]

Return of the Prodigal Son 1667-1670 by Murillo. …..226

It does not seem like a modern thing to go to confession; it can be difficult and may cost a great deal of effort at first.  But it is one of the greatest graces that we can receive again and again in our life—it truly renews the soul, completely unburdens it, leaving it without the debts of the past, accepted in love and equipped with new strength.  God is merciful, and he desires nothing more earnestly than for us, too, to lay claim to his mercy.  Someone who has gone to confession turns a clean, new page in the book of his life.  67-70

“If we say we have no sin, we deceive ourselves, and the truth is not in us.” 1 John 1:8

And the son said to him, “Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.”  But the father said to his servants, “Bring quickly the best robe, and put in on him; and put a ring on his hand, and shoes on his feet.”  Luke 15:21-22

[1425-1426]

WHY A SACRAMENT OF RECONCILIATION AFTER BAPTISM?

1425  "You were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and in the Spirit of our God."(1 Corinthians 6:11.)⁹ One must appreciate the magnitude of the gift God has given us in the sacraments of Christian initiation in order to grasp the degree to which sin is excluded for him who has "put on Christ."(Galatians 3:27.)¹⁰  But the apostle John also says: "If we say we have no sin, we deceive ourselves, and the truth is not in us."(1 John 1:8.)¹¹  And the Lord himself taught us to pray: "Forgive us our trespasses,"(compare Luke 11:4; Matthew 6:12)¹²  linking our forgiveness of one another's offenses to the forgiveness of our sins that God will grant us. –Catechism of the Catholic Church, Second Edition

1426  Conversion to Christ, the new birth of Baptism, the gift of the Holy Spirit and the Body and Blood of Christ received as food have made us "holy and without blemish," just as the Church herself, the Bride of Christ, is "holy and without blemish."(compare Ephsians 1:4; Eph 5:27.)¹³  Nevertheless the new life received in Christian initiation has not abolished the frailty and weakness of human nature, nor the inclination to sin that tradition calls concupiscence, which remains in the baptized such that with the help of the grace of Christ they may prove themselves in the struggle of Christian life.(compare Council of Trent (1546): Denzinger-Schönmetzer 1515.)¹⁴  This is the struggle of conversion directed toward holiness and eternal life to which the Lord never ceases to call us.(compare Council of Trent (1547): Denzinger-Schönmetzer 1545; Lumen Gentium 40.)¹⁵–CCC

JT  Parable Return of the

225. Names for Penance

Names for Penance

YOUCAT Catechism + Catechism of the Catholic Church Lesson 225

Ave Maria series

225  What names are there for the sacrament of Penance?

The sacrament of Penance is also called the sacrament of Reconciliation, of forgiveness, of conversion, or confession.  [1422-1424, 1486]  67

The repentant Mary Magdalene at the meal in Simon the Pharisee's house, c. 15th century......225

“Those who are well have no need of a physician, but those who are sick; I came not to call the righteous but sinners.” Mark 2:17

[1422-1424, 1486]

THE SACRAMENT OF PENANCE AND RECONCILIATION

1422 "Those who approach the sacrament of Penance obtain pardon from God's mercy for the offense committed against him, and are, at the same time, reconciled with the Church which they have wounded by their sins and which by charity, by example, and by prayer labors for their conversion."(Lumen Gentium 11 § 2.)⁴–Catechism of the Catholic Church, Second Edition

WHAT IS THIS SACRAMENT CALLED?

1423  It is called the sacrament of conversion because it makes sacramentally present Jesus' call to conversion, the first step in returning to the Father (compare Mark 1:15; Luke 15:18.)⁵  from whom one has strayed by sin.--CCC

It is called the sacrament of Penance, since it consecrates the Christian sinner's personal and ecclesial steps of conversion, penance, and satisfaction. --CCC

1424  It is called the sacrament of confession, since the disclosure or confession of sins to a priest is an essential element of this sacrament. In a profound sense it is also a "confession" - acknowledgment and praise - of the holiness of God and of his mercy toward sinful man.—CCC

IN BRIEF

1486 The forgiveness of sins committed after Baptism is conferred by a particular sacrament called the sacrament of conversion, confession, penance, or reconciliation. –CCC

JT  Magdalene the meal

224. Jesus wills his church to continue his work of healing.

Jesus wills his church to continue his work of healing.

YOUCAT Catechism + Catechism of the Catholic Church Lesson 224

Ave Maria series

224  Why did Christ give us the sacrament of Penance and the Anointing of the Sick?

Christ’s love is shown in the fact that he seeks the lost and heals the sick.  That is why he gave us the sacraments of healing and restoration, in which we are freed from sin and strengthened in our physical and spiritual weakness.  [1420-1421]

Christ healing the sick by Carl Heinrich Bloch 1834-1890. …..224

“For the Son of man came to seek and to save the lost.”  Luke 19:20

[1420-1421]

THE SACRAMENTS OF HEALING

1420  Through the sacraments of Christian initiation, man receives the new life of Christ. Now we carry this life "in earthen vessels," and it remains "hidden with Christ in God."(2 Corinthians 4:7; Colossians 3:3.)¹ We are still in our "earthly tent," subject to suffering, illness, and death.(2 Corinthians 5:1.)²  This new life as a child of God can be weakened and even lost by sin. –Catechism of the Catholic Church, Second Edition

1421  The Lord Jesus Christ, physician of our souls and bodies, who forgave the sins of the paralytic and restored him to bodily health,(compare  Mark 2:1-12.)³  has willed that his Church continue, in the power of the Holy Spirit, his work of healing and salvation, even among her own members. This is the purpose of the two sacraments of healing: the sacrament of Penance and the sacrament of Anointing of the Sick.–CCC

JT  Christ healing the

Christ, triumphant Savior and Redeemer, Westminster Cathedral

Thirty-third Sunday in Ordinary Time, November 18, 2018
Lectionary: 158

Reading 1  DANIEL 12:1-3

In those days, I Daniel, heard this word of the Lord: "At that time there shall ariseMichael, the great prince,guardian of your people;it shall be a time unsurpassed in distress since nations began until that time.  At that time your people shall escape,everyone who is found written in the book.
"Many of those who sleep in the dust of the earth shall awake;some shall live forever,others shall be an everlasting horror and disgrace.
"But the wise shall shine brightly like the splendor of the firmament,and those who lead the many to justiceshall be like the stars forever."

Responsorial Psalm   PSALM 16:5, 8, 9-10, 11

R. (1) You are my inheritance, O Lord!

O LORD, my allotted portion and my cup,
you it is who hold fast my lot.
I set the LORD ever before me;
with him at my right hand I shall not be disturbed.

R. You are my inheritance, O Lord!

Therefore my heart is glad and my soul rejoices,
my body, too, abides in confidence;
because you will not abandon my soul to the netherworld,
nor will you suffer your faithful one to undergo corruption.

R. You are my inheritance, O Lord!

You will show me the path to life,
fullness of joys in your presence,
the delights at your right hand forever.

R. You are my inheritance, O Lord!

Reading 2  HEBREWS 10:11-14, 18

Brothers and sisters:  Every priest stands daily at his ministry,offering frequently those same sacrifices
that can never take away sins. But this one offered one sacrifice for sins,and took his seat forever at the right hand of God;now he waits until his enemies are made his footstool. For by one offeringhe has made perfect forever those who are being consecrated.
Where there is forgiveness of these,there is no longer offering for sin.

Alleluia   LUKE 21:36

R. Alleluia, alleluia.
Be vigilant at all times
and pray that you have the strength to stand before the Son of Man.
R. Alleluia, alleluia.

Gospel   MARK 13:24-32

Jesus said to his disciples:  "In those days after that tribulationthe sun will be darkened,and the moon will not give its light,and the stars will be falling from the sky,and the powers in the heavens will be shaken.
"And then they will see 'the Son of Man coming in the clouds'with great power and glory,and then he will send out the angelsand gather his elect from the four winds, from the end of the earth to the end of the sky.
"Learn a lesson from the fig tree.  When its branch becomes tender and sprouts leaves,you know that summer is near.  In the same way, when you see these things happening,know that he is near, at the gates. Amen, I say to you,this generation will not pass awayuntil all these things have taken place. 
Heaven and earth will pass away,but my words will not pass away.
"But of that day or hour, no one knows,neither the angels in heaven, nor the Son, but only the Father.

JA Christ Triumphant Savior

223. There is no surer pledge for eternal life than the Eucharist.

There is no surer pledge for eternal life than the Eucharist.

YOUCAT Catechism + Catechism of the Catholic Church Lesson 223

Ave Maria series

223  In what way is the Holy Eucharist an anticipation of eternal life?

Jesus promised his disciples, and us with them, that we will one day sit at table with him.  Therefore every Holy Mass is a “memorial of the blessed Passion” (Eucharistic Prayer I, called the Roman Canon), the fullness of grace, and a pledge of future glory.  [1402-1405]

The Church knows that the Lord comes even now in his Eucharist and that he is there in our midst. However, his presence is veiled. Therefore we celebrate the Eucharist "awaiting the blessed hope and the coming of our Savior, Jesus Christ,"asking "to share in your glory when every tear will be wiped away. On that day we shall see you, our God, as you are. We shall become like you and praise you for ever through Christ our Lord."–CCC 1404Photo of St. Mary’s Church, Nativity of our Lord parish by Don C. Bragg…..223

“We break the one bread that provides the medicine of immortality, the antidote for death, and the food that makes us live forever in Jesus Christ.”  St. Ignatius of Antioch (?-107/117)

“There (in your kingdom) we hope to enjoy forever the fullness of your glory, when you will wipe away every tear from our eyes.  For seeing you, our God, as you are, we shall be like you for all the ages and praise you without end.”  Eucharistic Prayer III

[1402-1405]

THE EUCHARIST - "PLEDGE OF THE GLORY TO COME"

1402  In an ancient prayer the Church acclaims the mystery of the Eucharist: "O sacred banquet in which Christ is received as food, the memory of his Passion is renewed, the soul is filled with grace and a pledge of the life to come is given to us." If the Eucharist is the memorial of the Passover of the Lord Jesus, if by our communion at the altar we are filled "with every heavenly blessing and grace,"(Roman Missal, EP I (Roman Canon) 96: Supplices te rogamus.)²⁴² then the Eucharist is also an anticipation of the heavenly glory. –Catechism of the Catholic Church, Second Edition

1403  At the Last Supper the Lord himself directed his disciples' attention toward the fulfillment of the Passover in the kingdom of God: "I tell you I shall not drink again of this fruit of the vine until that day when I drink it new with you in my Father's kingdom."(Mt 26:29; compare Luke 22:18; Mark 14:25.)²⁴³   Whenever the Church celebrates the Eucharist she remembers this promise and turns her gaze "to him who is to come." In her prayer she calls for his coming: "Marana tha!" "Come, Lord Jesus!"(Revelation 22: 20; 1 Corinthians 16:22.)²⁴⁴   "May your grace come and this world pass away!"(Didache 10,6:Sources Chrẻtiennes 248,180.)²⁴⁵–CCC

1404 The Church knows that the Lord comes even now in his Eucharist and that he is there in our midst. However, his presence is veiled. Therefore we celebrate the Eucharist "awaiting the blessed hope and the coming of our Savior, Jesus Christ,"(Roman Missal 126, embolism after the Our Father: expectantes beatam spem et adventum Salvatoris nostri Jesu Christi; compare Titus 2:13.)²⁴⁶ asking "to share in your glory when every tear will be wiped away. On that day we shall see you, our God, as you are. We shall become like you and praise you for ever through Christ our Lord."(Eucharistic Prayer III 116: prayer for the dead.)²⁴⁷–CCC

1405  There is no surer pledge or dearer sign of this great hope in the new heavens and new earth "in which righteousness dwells,"(2 Peter 3:13.)²⁴⁸  than the Eucharist. Every time this mystery is celebrated, "the work of our redemption is carried on" and we "break the one bread that provides the medicine of immortality, the antidote for death, and the food that makes us live for ever in Jesus Christ."(Lumen Gentium 3; St. Ignatius of Antioch, Ad Eph. 20,2:Sources Chrẻtiennes 10,76.)²⁴⁹–CCC

Church Christmas Eve Mass

222. The Eucharist and the unity of Christians.

The Eucharist and the unity of Christians.

YOUCAT Catechism + Catechism of the Catholic Church Lesson 222

Ave Maria series

222  May the Eucharist be administered to non-Catholic Christians also?

Holy Communion is the expression of the unity of the Body of Christ.  To belong to the Catholic Church, one must be baptized in her, share her faith, and live in union with her.  It would be a contradiction if the Church were to invite to Communion people who do not (yet) share the faith and life of the Church.  It would damage the credibility of the sign of the Eucharist. [1398-1401]

Chalice held aloft by the priest (center) during the consecration of the wine into the blood of Christ at the Lourdes Shine in France.…..222

Individual Orthodox Christians may ask to receive Holy Communion at a Catholic liturgy, because they share the Eucharistic faith of the Catholic Church, although their Church is not yet in full communion with the Catholic Church.  In the case of members of other Christian “ecclesial communities” or denominations, Holy Communion may be administered to an individual if there is a grave necessity and evidence of faith in the Real Presence in the Eucharist.  Joint celebrations of the Eucharist/Lord’s Supper by Catholics and Protestants are the goal and the wish of all ecumenical efforts; to anticipate them, however, without having established the reality of the Body of Christ in one faith and in the one Church is dishonest and therefore not allowed.  Other ecumenical liturgies, in which Christians of various denominations pray together, are good and are also desired by the Catholic Church.

[1398-1401]

THE PASCHAL BANQUET

The fruits of Holy Communion

1398 The Eucharist and the unity of Christians.Before the greatness of this mystery St. Augustine exclaims, "O sacrament of devotion! O sign of unity! O bond of charity!"(St. Augustine, In Jo. ev. 26,13:Patrologia Latina 35,1613; compare Sacrosanctum Concilium 47.)²³⁷  The more painful the experience of the divisions in the Church which break the common participation in the table of the Lord, the more urgent are our prayers to the Lord that the time of complete unity among all who believe in him may return. –Catechism of the Catholic Church, Second Edition

1399 The Eastern churches that are not in full communion with the Catholic Church celebrate the Eucharist with great love. "These Churches, although separated from us, yet possess true sacraments, above all - by apostolic succession - the priesthood and the Eucharist, whereby they are still joined to us in closest intimacy." A certain communion in sacris,and so in the Eucharist, "given suitable circumstances and the approval of Church authority, is not merely possible but is encouraged."(Unitatis Redintegratio 15§ 2; compare Codex Iuris Canonici, can. 844 § 3.)²³⁸--CCC

1400  Ecclesial communities derived from the Reformation and separated from the Catholic Church, "have not preserved the proper reality of the Eucharistic mystery in its fullness, especially because of the absence of the sacrament of Holy Orders."(Unitatis Redintegratio 22 § 3.)²³⁹  It is for this reason that, for the Catholic Church, Eucharistic intercommunion with these communities is not possible. However these ecclesial communities, "when they commemorate the Lord's death and resurrection in the Holy Supper . . . profess that it signifies life in communion with Christ and await his coming in glory."(Unitatis Redintegratio 22 § 3.)²⁴⁰–CCC

1401  When, in the Ordinary's judgment, a grave necessity arises, Catholic ministers may give the sacraments of Eucharist, Penance, and Anointing of the Sick to other Christians not in full communion with the Catholic Church, who ask for them of their own will, provided they give evidence of holding the Catholic faith regarding these sacraments and possess the required dispositions.(compareCodex Iuris Canonici, can. 844 § 4.)²⁴¹–CCC

Sacrament Eucharist  Chalice displayed