We Pray, Proclaim, Profess and Praise

Transcription

1 A A We Pray, Proclaim, Profess and Praise ssue No. 38: One God in hree Persons May 26, 2013 rinity Sunday O R N O R N Notes for Pastors: Many of the Faith nitiative activities have been completed. he recently completed iving Our Faith in the Workplace drew enthusiastic participants who live boldly what they believe. As we enter the summer months invite your people to heed the promptings of the Holy Spirit, to make leisure time enjoyable and joyful in the Spirit. here are opportunities for iving in ove couples retreats and mpactos retreats this summer. Please encourage people to visit the Faith nitiative website at Youth events are also taking place at Camp ekawitha. et Us Pray he Collect of the Day from the Roman Missal God our Father, who by sending into the world the Word of truth and the Spirit of sanctification made known to the human race your wondrous mystery, grant us, we pray, that in professing the true faith, we may acknowledge the rinity of eternal glory and adore your Unity, powerful in majesty. he Word of the ord Highlights from the ectionary readings of the day hen was beside him as his craftsman, and was his delight day by day, playing before him all the while, playing on the surface of his earth; and found delight in the human race. Proverbs 8:22-31 he love of God has been poured out into our hearts through the Holy Spirit that has been given to us. Romans 5:1-5 have much more to tell you, but you cannot bear it now. But when he comes, the Spirit of truth, he will guide you to all truth. He will not speak on his own, but he will speak what he hears John 16:12-15: May 26, 2013 ssue No. 38: One God in hree Persons 167

2 Preaching with Words Reflections for homilists he following is the creed attributed to St. Athanasius, the Quicumque vult as it is referred to in atin. t articulates this part of the ancient Catholic faith on the Most Holy rinity in the most extraordinary detail as it defines both the unity as well as the respective persons of God. While it is undoubtedly expressed in the language of its time, even in translation, it remains in any case an historic testament of the dogma of the One God in hree Divine Persons, and belongs to the universal rule of faith. Whosoever will be saved, before all things it is necessary that he hold the Catholic faith. Which faith except every one do keep whole and undefiled; without doubt he shall perish everlastingly. And the Catholic faith is this: hat we worship one God in rinity, and rinity in Unity; Neither confounding the Persons; nor dividing the ssence. For there is one Person of the Father; another of the Son; and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one; the Glory equal, the Majesty coeternal. Such as the Father is; such is the Son; and such is the Holy Ghost. he Father uncreated; the Son uncreated; and the Holy Ghost uncreated. he Father unlimited; the Son unlimited; and the Holy Ghost unlimited. he Father eternal; the Son eternal; and the Holy Ghost eternal. And yet they are not three eternals; but one eternal. As also there are not three uncreated; nor three infinites, but one uncreated; and one infinite. So likewise the Father is Almighty; the Son Almighty; and the Holy Ghost Almighty. And yet they are not three Almighties; but one Almighty. So the Father is God; the Son is God; and the Holy Ghost is God. And yet they are not three Gods; but one God. So likewise the Father is ord; the Son ord; and the Holy Ghost ord. And yet not three ords; but one ord. For like as we are compelled by the Christian verity; to acknowledge every Person by himself to be God and ord; So are we forbidden by the Catholic religion; to say, here are three Gods, or three ords. he Father is made of none; neither created, nor begotten. he Son is of the Father alone; not made, nor created; but begotten. he Holy Ghost is of the Father and of the Son; neither made, nor created, nor begotten; but proceeding. So there is one Father, not three Fathers; one Son, not three Sons; one Holy Ghost, not three Holy Ghosts. And in this rinity none is before, or after another; none is greater, or less than another. But the whole three Persons are coeternal, and coequal. So that in all things, as aforesaid; the Unity in rinity, and the rinity in Unity, is to be worshiped. He therefore that will be saved, let him thus think of the rinity. Furthermore it is necessary to everlasting salvation; that he also believe faithfully the ncarnation of our ord Jesus Christ. For the right Faith is, that we believe and confess; that our ord Jesus Christ, the Son of God, is God and Man; God, of the ssence of the Father; begotten before the worlds; and Man, of the ssence of his Mother, born in the world. Perfect God; and perfect Man, of a reasonable soul and human flesh subsisting. qual to the Father, as touching his Godhead; and inferior to the Father as touching his Manhood. Who although he is God and Man; yet he is not two, but one Christ. One; not by conversion of the Godhead into flesh; but by assumption of the Manhood by God. One altogether; not by confusion of ssence; but by unity of Person. For as the reasonable soul and flesh is one man; so God and Man is one Christ; Who suffered for our salvation; descended into hell; rose again the third day from the dead. He ascended into heaven, he sitteth on the right hand of the God the Father Almighty, from whence he will come to judge the quick and the dead. At whose coming all men will rise again with their bodies; And shall give account for their own works. And they that have done good shall go into life everlasting; and they that have done evil, into everlasting fire. his is the Catholic faith; which except a man believe truly and firmly, he cannot be saved. 168 May 26, 2013 ssue No. 38: One God in hree Persons

3 ord, Hear our Prayer ntercessions for the prayer of the faithful hat God, a communion of divine persons, may endow the communion of his Church with his grace, fidelity and unity, we pray to the ord. hat the community of nations may come to respect the dignity of the human person, for whom the ord is mindful and merciful, we pray to the ord. hat the afflicted may patiently await the peace and mercy of God as they are shared by the disciples of Jesus, and so not lose hope, we pray to the ord. hat we may listen to the voice of the Holy Spirit as he speaks to each of us individually, and to us all as a community of faith, and heed his promptings, we pray to the ord. Sing to the ord he day s antiphons from the Missal, with suggested songs based on them and on the day s readings ntrance Antiphon: Blest be God the Father, and the Only Begotten Son of God, and also the Holy Spirit, for he has shown us his merciful love. Communion Antiphon: Since you are children of God, God has sent into your hearts the Spirit of his Son, the Spirit who cries out: Abba, Father. Galatians 4:6 Songs for the iturgy All Hail, Adored rinity Come Now, Almighty King God beyond All Names Holy, Holy, Holy ord God Almighty How Wonderful the hree-in-one O God, Almighty Father Sing Praise to Our Creator When singing songs concerning the Most Holy rinity, especially where a verse is dedicated to each person of the rinity, remember to sing all the verses necessary to include all three persons: don t leave the Holy Spirit out simply because the priest has arrived at the chair, or because the gifts have been presented, or because the priest has already departed from the sanctuary and nave! May 26, 2013 ssue No. 38: One God in hree Persons 169

4 deepen its own understanding of the faith and to defend it against the errors that were deforming it. his clarification was the work of the early councils, aided by the theological work of the Church Fathers and sustained by the Christian people s sense of the faith. How ovely s Your Dwelling Place Principles of liturgical art, environment and pastoral celebration he principal dogma of the Catholic faith is that God exists both in unity and in three distinct persons. Unity and distinction, communion and diversity: how can these dogmatic principles also guide the manner in which we lend our gifts and talents to create a meaningful and sacred place for divine worship? Do we merely see ourselves as decorators, seeking to fill each empty spot in the church with some expression of symbol or design? Or can we articulate a unified yet distinct environment for worship which itself expresses our belief in the One God in hree Divine Persons? s this important? Does it matter? f not, then why not? As We Pray, So We Believe Reflections from the Catechism relevant to today s liturgical themes 249. From the beginning, the revealed truth of the Holy rinity has been at the very root of the Church s living faith, principally by means of Baptism. t finds its expression in the rule of baptismal faith, formulated in the preaching, catechesis, and prayer of the Church. Such formulations are already found in the apostolic writings, such as this salutation taken up in the ucharistic liturgy: he grace of the ord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all During the first centuries the Church sought to clarify its rinitarian faith, both to 251. n order to articulate the dogma of the rinity, the Church had to develop its own terminology with the help of certain notions of philosophical origin: substance, person or hypostasis, relation, and so on. n doing this, she did not submit the faith to human wisdom, but gave a new and unprecedented meaning to these terms, which from then on would be used to signify an ineffable mystery, infinitely beyond all that we can humanly understand he Church uses () the term substance (rendered also at times by essence or nature ) to designate the divine being in its unity, () the term person or hypostasis to designate the Father, Son, and Holy Spirit in the real distinction among them, and () the term relation to designate the fact that their distinction lies in the relationship of each to the others he rinity is One. We do not confess three Gods, but one God in three persons, the consubstantial rinity. he divine persons do not share the one divinity among themselves but each of them is God whole and entire: he Father is that which the Son is, the Son that which the Father is, the Father and the Son that which the Holy Spirit is, i.e., by nature one God. n the words of the Fourth ateran Council (1215): ach of the persons is that supreme reality, viz., the divine substance, essence or nature he divine persons are really distinct from one another. God is one but not solitary. Father, Son, Holy Spirit are not simply names designating modalities of the divine being, for they are really distinct from one another: He is not the Father who is the Son, nor is the Son he who is the Father, nor is the Holy Spirit he who is the Father or the Son. hey are distinct from one another in their relations of origin: t 170 May 26, 2013 ssue No. 38: One God in hree Persons

5 is the Father who generates, the Son who is begotten, and the Holy Spirit who proceeds. he divine Unity is riune he divine persons are relative to one another. Because it does not divide the divine unity, the real distinction of the persons from one another resides solely in the relationships which relate them to one another: n the relational names of the persons the Father is related to the Son, the Son to the Father, and the Holy Spirit to both. While they are called three persons in view of their relations, we believe in one nature or substance. ndeed everything (in them) is one where there is no opposition of relationship. Because of that unity the Father is wholly in the Son and wholly in the Holy Spirit; the Son is wholly in the Father and wholly in the Holy Spirit; the Holy Spirit is wholly in the Father and wholly in the Son St. Gregory of Nazianzus, also called the heologian, entrusts this summary of rinitarian faith to the catechumens of Constantinople: Above all guard for me this great deposit of faith for which live and fight, which want to take with me as a companion, and which makes me bear all evils and despise all pleasures: mean the profession of faith in the Father and the Son and the Holy Spirit. entrust it to you today. By it am soon going to plunge you into water and raise you up from it. give it to you as the companion and patron of your whole life. give you but one divinity and power, existing one in three, and containing the three in a distinct way. Divinity without disparity of substance or nature, without superior degree that raises up or inferior degree that casts down... the infinite co-naturality of three infinites. ach person considered in himself is entirely God... the three considered together... have not even begun to think of unity when the rinity bathes me in its splendor. have not even begun to think of the rinity when unity grasps me O blessed light, O rinity and first Unity! God is eternal blessedness, undying life, unfading light. God is love: Father, Son, and Holy Spirit. God freely wills to communicate the glory of his blessed life. Such is the plan of his loving kindness, conceived by the Father before the foundation of the world, in his beloved Son: He destined us in love to be his sons and to be conformed to the image of his Son, through the spirit of sonship. his plan is a grace [which] was given to us in Christ Jesus before the ages began, stemming immediately from rinitarian love. t unfolds in the work of creation, the whole history of salvation after the fall, and the missions of the Son and the Spirit, which are continued in the mission of the Church he whole divine economy is the common work of the three divine persons. For as the rinity has only one and the same nature, so too does it have only one and the same operation: he Father, the Son, and the Holy Spirit are not three principles of creation but one principle. However each divine person performs the common work according to his unique personal property. hus the Church confesses, following the New estament, one God and Father from whom all things are, and one ord Jesus Christ, through whom all things are, and one Holy Spirit in whom all things are. t is above all the divine missions of the Son s ncarnation and the gift of the Holy Spirit that show forth the properties of the divine persons Being a work at once common and personal, the whole divine economy makes known both what is proper to the divine persons and their one divine nature. Hence the whole Christian life is a communion with each of the divine persons, without in any way separating them. veryone who glorifies May 26, 2013 ssue No. 38: One God in hree Persons 171

6 the Father does so through the Son in the Holy Spirit; everyone who follows Christ does so because the Father draws him and the Spirit moves him he ultimate end of the whole divine economy is the entry of God s creatures into the perfect unity of the Blessed rinity. But even now we are called to be a dwelling for the Most Holy rinity: f a man loves me, says the ord, he will keep my word, and my Father will love him, and we will come to him, and make our home with him : O my God, rinity whom adore, help me forget myself entirely so to establish myself in you, unmovable and peaceful as if my soul were already in eternity. May nothing be able to trouble my peace or make me leave you, O my unchanging God, but may each minute bring me more deeply into your mystery! Grant my soul peace. Make it your heaven, your beloved dwelling and the place of your rest. May never abandon you there, but may be there, whole and entire, completely vigilant in my faith, entirely adoring, and wholly given over to your creative action. (Blessed lizabeth of the rinity) For more information about the Faith nitiative, or to download this iturgy Guide and view other resources, please visit select For eadership and click on iturgy Guide. 172 May 26, 2013 ssue No. 38: One God in hree Persons

7 A A We Pray, Proclaim, Profess and Praise O ssue No. 39: He Gave hem Bread June 2, 2013 he Most Holy Body and Blood of Christ R N O R N Notes for Pastors: One of the principal goals of the Faith nitiative was to encourage personal prayer and holiness. What better time to take advantage of ucharistic Adoration in your parish? nvite parishioners to spend a few moments each month once in a while on the way home from work. t is a perfect time to gather ones thoughts on the way to work or after a busy day and thank Jesus, present in the ucharist, for the gift of life, family and friends. ncourage people to find an adoration time at the parish, or one near where they work. et Us Pray he Collect of the Day from the Roman Missal O God, who in this wonderful Sacrament have left us a memorial of your Passion, grant us, we pray, so to revere the sacred mysteries of your Body and Blood that we may always experience in ourselves the fruits of your redemption. he Word of the ord Highlights from the ectionary readings of the day n those days, Melchizedek, king of Salem, brought out bread and wine, and being a priest of God Most High, he blessed Abram Genesis 14:18-20 For as often as you eat this bread and drink the cup, you proclaim the death of the ord until he comes. 1 Corinthians 11:23-26: hey all ate and were satisfied. uke 9:11b-17 June 2, 2013 ssue No. 39: He Gave hem Bread 173

8 What He did at supper seated, Christ ordained to be repeated His memorial ne er to cease. Preaching with Words Reflections for homilists he following is an nglish translation of the great liturgical sequence auda Sion of Saint homas Aquinas, which is optional for today s liturgical feast. Perhaps, in addition to serving as a reflection in preparation for today s homily, it might also be placed in the parish bulletin, or distributed in some other way, for individual reflection by all. aud, O Sion, your salvation. aud with hymns of exaltation. Christ your king and shepherd true. Bring Him all the Praise you know. He is more than you bestow. Never can you reach His due. Special theme for glad thanksgiving is the quickening and the living Bread today before you set. From His hands of old partaken As we know by faith unshaken When the twelve at supper met. Full and clear ring out your chanting, Joy nor sweetest grace be wanting From Your heart let praises burst. For today the feast is holden When the institution olden Of that supper was rehearsed. Here the new law s new oblation By the new King s revelation, nds the form of ancient rite. Now the old the new effaces. ruth away the shadow chases. ight dispels the gloom of night. And His rule for guidance taking, Bread and wine we hallow making his our sacrifice of peace. his the truth each Christian learns: Bread into His flesh He turns, o the precious blood, the wine. Sight has failed nor thought conceives, But a dauntless faith believes, resting on a power divine. Here beneath the signs are hidden, Priceless things to sense forbidden. Signs not things are all we see. Blood is poured and flesh is broken, Yet in either wondrous token, Christ entire we know to be. Whoso of this food partakes, Does not rend the ord nor breaks, Christ is whole to all that taste. housands are as one receivers, One as thousands of believers, ats of him who cannot waste. Bad and good the feast are sharing Of what diverse dooms preparing ndless death or endless life. ife to these, to those damnation, See how like participation, s with unlike issue rife. When the sacrament is broken Doubt not but believe tis spoken hat each severed outward token Doth the very whole contain. Not the precious gift divides Breaking but the sign betides Jesus still the same abides, Still unbroken does remain. 174 June 2, 2013 ssue No. 39: He Gave hem Bread

9 o the angels food is given, o the pilgrim who has striven, See the children s bread from heaven, Which on dogs may not be spent. ruth the ancient type fulfilling, saac bound, the victim willing, Paschal lamb, its life blood spilling, Manna to the fathers sent. ery bread good Shepherd tend us, Jesus, of your love befriend us. You refresh us You defend us. Your eternal goodness send us n the land of life to see. You who all things can and know, Who on earth such food bestow, Grant with us your saints, though low, Where the heavenly feast you show Fellow heirs and guests to be. ord, Hear our Prayer ntercessions for the prayer of the faithful hat the Church, the Body of Christ, may faithfully commemorate the ord s death as she awaits his coming in glory, we pray to the ord. hat the world may come to know Jesus Christ, whom God has sent, as the true Bread come down from heaven, we pray to the ord. hat those who are hungry may come to be fed by the disciples of Jesus, who commands to us today as he did before: You give them something to eat, we pray to the ord. hat this community of faith, during this Year of Faith, may continue to grow in the love of Jesus, the knowledge of his gospel, and the life which he calls us each to live, we pray to the ord. June 2, 2013 ssue No. 39: He Gave hem Bread 175

10 Sing to the ord he day s antiphons from the Missal, with suggested songs based on them and on the day s readings ntrance Antiphon: He fed them with the finest wheat and satisfied them with honey from the rock. Psalm 81:17 Communion Antiphon: Whoever eats my flesh and drinks my blood remains in me and in him, says the ord. John 6:57 Songs for the iturgy Adoro te Devote Alleluia, Sing to Jesus Amén, l Cuerpo de Cristo Draw Near; at his Bread Gift of Finest Wheat Humbly We Adore You Am the Bread of ife Receive the iving God Jesus, My ord, My God, My All ord, Who at hy First ucharist ake and at ake and at his Bread his s the Body of Christ How ovely s Your Dwelling Place Principles of liturgical art, environment and pastoral celebration he ucharist itself possesses symbols: bread and wine, the perceptible signs through which the real and substantial presence of the ord s glorified Body and Blood are communicated to us. he tabernacle, also, is a sign or symbol which conveys the ord s presence among his people. he altar is the most central singular symbol of the ord s presence which the church erects. he vessels we use for the ucharist also have a strong symbolic value. Perhaps an evaluation of how these symbolic elements are maintained and used is in order as we celebrate this feast: How are the design, placement and decoration of our parish tabernacle demonstrative of our love for the ucharist and our belief that it truly houses the ord s ucharistic Body? How are the bread and wine used in the ucharistic sacrifice handled before the sacred liturgy and during the liturgy before they become the Body and Blood of Jesus? How does our care of the altar its design, placement, dressings and enhancements and linens suggest about what we believe of its sacredness and value, in and outside the liturgy? What do our practices suggest concerning this bread and wine as being set apart for sacred worship? What do our particular vessels say about how we perceive the importance of the ucharist? Are they maintained in cleanliness, appearance, and quality? Are they treated with a certain reverence even when not in liturgical use? 176 June 2, 2013 ssue No. 39: He Gave hem Bread

11 1327. n brief, the ucharist is the sum and summary of our faith: Our way of thinking is attuned to the ucharist, and the ucharist in turn confirms our way of thinking. As We Pray, So We Believe Reflections from the Catechism relevant to today s liturgical themes At the ast Supper, on the night he was betrayed, our Savior instituted the ucharistic sacrifice of his Body and Blood. his he did in order to perpetuate the sacrifice of the cross throughout the ages until he should come again, and so to entrust to his beloved Spouse, the Church, a memorial of his death and resurrection: a sacrament of love, a sign of unity, a bond of charity, a Paschal banquet in which Christ is consumed, the mind is filled with grace, and a pledge of future glory is given to us he ucharist is the source and summit of the Christian life. he other sacraments, and indeed all ecclesiastical ministries and works of the apostolate, are bound up with the ucharist and are oriented toward it. For in the blessed ucharist is contained the whole spiritual good of the Church, namely Christ himself, our Pasch he ucharist is the efficacious sign and sublime cause of that communion in the divine life and that unity of the People of God by which the Church is kept in being. t is the culmination both of God s action sanctifying the world in Christ and of the worship men offer to Christ and through him to the Father in the Holy Spirit Finally, by the ucharistic celebration we already unite ourselves with the heavenly liturgy and anticipate eternal life, when God will be all in all. For more information about the Faith nitiative, or to download this iturgy Guide and view other resources, please visit select For eadership and click on iturgy Guide. June 2, 2013 ssue No. 39: He Gave hem Bread 177

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13 A A We Pray, Proclaim, Profess and Praise O ssue No. 40: Response and Recovery June 9, 2013 enth Sunday in Ordinary ime (C) R N O R N Notes for Pastors: For anyone who has been through a personal or family crisis, they understand the gift of an ordinary day. A time when nothing spectacular happens. t is also the time that makes us appreciate all the more special celebrations and times of great joy. here is a time for simplicity and for silence. Make use of it. Pray without words. Keep it simple et Us Pray he Collect of the Day from the Roman Missal O God, from whom all good things come, grant that we, who call on you in our need, may at your prompting discern what is right, and by your guidance do it. he Word of the ord Highlights from the ectionary readings of the day Now indeed know that you are a man of God. he word of the ORD comes truly from your mouth. 1 Kings 17:17-24: want you to know, brothers and sisters, that the gospel preached by me is not of human origin. Galatians 1:11-19: Fear seized them all, and they glorified God, exclaiming, A great prophet has arisen in our midst, and God has visited his people. uke 7:11-17: June 9, 2013 ssue No. 40: Response and Recovery 179

14 of sin and moral corruption, and even death itself. Jesus simple word of command Young man, arise not only restored him to physical life, but brought freedom and wholeness to his soul as well as his body. Preaching with Words Reflections for homilists How do you respond to the misfortunes of others? n a number of places the gospel records that Jesus was moved to the depths of his heart when he met with individuals and with groups of people. Our modern use of the word compassion doesn t fully convey the deeper meaning of the original Hebrew word which expresses heart-felt sympathy and personal identification with the suffering person s grief and physical condition. Why was Jesus so moved on this occasion when he met a widow and a crowded funeral procession on their way to the cemetery? Jesus not only grieved the untimely death of a young man, but he showed the depth of his concern for the woman who lost not only her husband, but her only child as well. he only secure means of welfare in biblical times was one s family. his woman had lost not only her loved ones, but her future security and livelihood as well. his miracle took place near the spot where the prophet lisha raised another mother s son back to life again (see 2 Kings 4:18-37). Jesus claimed as his own one whom death had seized as its prey. By his word of power he restored life for a lad marked for death. Jesus is ord not only of the living but of the dead as well. When Jesus died on the cross for our sins he also triumphed over the grave when he rose again on the third day, just as he had promised his disciples. Jesus promises everyone who believes in him, that because he lives (and will never die again), we also shall have abundant life with and in him both now and forever (John 14:19). Do you trust in the ord Jesus to give you abundant life and everlasting hope in the face of life s trials, misfortunes, and moments of despair? Don Schwager, author and Servant of the Word brother. Used with permission. he scriptures make clear that God takes no pleasure in the death of anyone (see zekiel 33:11) he desires life, not death. Jesus not only had heart-felt compassion for the widow who lost her only son, he also had extraordinary supernatural power the ability to restore life and to make a person whole again. Jesus, however, did something which must have shocked the sensibilities of the widow and her friends. Jesus approached the bier to make physical contact with the dead man. he Jews understood that contact with a dead body made oneself ritually unclean or impure. Jesus physical touch and personal identification with the widow s loss of her only son not only showed the depths of his love and concern for her, but pointed to his desire to free everyone from the power 180 June 9, 2013 ssue No. 40: Response and Recovery

15 ord, Hear our Prayer ntercessions for the prayer of the faithful hat the Church may serve all who suffer, as did Jesus, we pray to the ord. hat the members of the human family may show concern for one another, we pray to the ord. hat the vulnerable of the world may be protected by both laws and good will, we pray to the ord. hat this community of disciples may walk the gospel way as well as speak its words, we pray to the ord. Sing to the ord he day s antiphons from the Missal, with suggested songs based on them and on the day s readings ntrance Antiphon: he ord is my light and my salvation; whom shall fear? he ord is the stronghold of my life; whom should dread? When those who do evil draw near, they stumble and fall. Cf. Psalm 27:1-2 Communion Antiphon: he ord is my rock, my fortress, and my deliverer; my God is my saving strength. Psalm 18:3 or God is love, and whoever abides in love abides in God, and God in him. 1 John 4:16 Songs for the iturgy A Mighty Fortress Be Not Afraid Christ Has No Body Now but Yours Healer of Our very ll Want to Walk as a Child of the ight Jesus, Heal Us ove One Another Ubi Caritas O Healing River When Jesus Came Preaching Where Charity and ove Prevail You Are Mine Your Hands, O ord, in Days of Old June 9, 2013 ssue No. 40: Response and Recovery 181

16 How ovely s Your Dwelling Place Principles of liturgical art, environment and pastoral celebration he didactic nature of vernacular liturgy calls for strong and meaningful environments in which we can begin to process all of the words, phrases and messages with which the liturgical celebration presents us. One of these powerful symbols is sacred silence. he General nstruction of the Roman Missal counsels us as to its importance: 45. Sacred silence also, as part of the celebration, is to be observed at the designated times. ts nature, however, depends on the moment when it occurs in the different parts of the celebration. For in the Penitential Act and again after the invitation to pray, individuals recollect themselves; whereas after a reading or after the Homily, all meditate briefly on what they have heard; then after Communion, they praise God in their hearts and pray to him. As We Pray, So We Believe Reflections from the Catechism relevant to today s liturgical themes 515. he Gospels were written by men who were among the first to have the faith and wanted to share it with others. Having known in faith who Jesus is, they could see and make others see the traces of his mystery in all his earthly life. From the swaddling clothes of his birth to the vinegar of his Passion and the shroud of his Resurrection, everything in Jesus life was a sign of his mystery. His deeds, miracles, and words all revealed that in him the whole fullness of deity dwells bodily. His humanity appeared as sacrament, that is, the sign and instrument, of his divinity and of the salvation he brings: what was visible in his earthly life leads to the invisible mystery of his divine sonship and redemptive mission Christ s whole life is a mystery of redemption. Redemption comes to us above all through the blood of his cross, but this mystery is at work throughout Christ s entire life: already in his ncarnation through which by becoming poor he enriches us with his poverty; in his hidden life which by his submission atones for our disobedience; in his word which purifies its hearers; in his healings and exorcisms by which he took our infirmities and bore our diseases ; and in his Resurrection by which he justifies us Christ s whole life is a mystery of recapitulation. All Jesus did, said, and suffered had for its aim restoring fallen man to his original vocation: When Christ became incarnate and was made man, he recapitulated in himself the long history of mankind and procured for us a short cut to salvation, so that what we had lost in Adam, that is, being in the image and likeness of God, we might recover in Christ Jesus. For this reason Christ experienced all the stages of life, thereby giving communion with God to all men. (Saint renaeus) 182 June 9, 2013 ssue No. 40: Response and Recovery