“What Makes Us Catholic?”
Week 12 12/01/07
www.geocities.com/laurence_gonzaga/study.htm
youngadultsfc.blogspot.com
Ø APOLOGETICS: The Perpetual Virginity of Mary
Ø “The Creator” - CCC # 306-324 (cont.); Heaven and Earth - CCC # 325-354
I. Opening Prayer
a. Our Father
b. Jesus Prayer (Fatima Prayer)
c. Come Holy Spirit
o Come Holy Spirit, and fill the hearts of your faithful, and kindle in them the fire of Your Divine Love. Send forth Your Spirit and they shall be created, and You shall renew the face of the earth. Oh God, Who by the light of the Holy Spirit instructed the hearts of the faithful, Grant, that by the same Spirit we may be truly wise and ever rejoice in His consolation. We ask this through Christ Our Lord. Amen.
d. Hail Mary
II. Sunday Gospel (12/02/07): Mt 24:37-44
III. Review of Week 10: “What language was the Gospel of St. Matthew written in?” ; The thieves crucified with Jesus ; The Creator
IV. Apologetics
a. Study from the book: The Catholic Apologetics Bible: Volume 1: The Gospel According to St. Matthew by Robert Sungenis, Ph.D.
o Matthew 1:23
1. Was Jesus born miraculously from the Virgin Mary?
V. Study of the Catechism of the Catholic Church (CCC): “The Creator” - CCC # 306-324 (cont.); Heaven and Earth - CCC # 325-354
VI. Spiritual Reading: St. Josemaria Escriva (Founder of Opus Dei), taken from The Way #411, p. 137 (Scepter Press)
a. What does it mean to be a hypocrite?
b. What is the difference between the hypocrite and the sinner who begs for God’s mercy?
VII. Closing Prayer
a. Angelus
b. St. Michael Prayer
c. Intercessions
Spiritual Reading: St. Josemaria Escriva (Founder of Opus Dei), taken from The Way #411, p. 137 (Scepter Press)
#411: Many false apostles, in spite of themselves, do good to the masses, to the people, through the very power of the doctrine of Jesus which they preach-even though they don’t practice it.
But this good does not compensate for the enormous and very real harm they do by killing the souls of leaders, of apostles, who turn away in disgust from those who don’t practice what they preach.
That’s why such men and women, if they are not willing to live an upright life, should never push themselves forward as leaders.
Saturday, December 1, 2007
Week 11 - (11/24/07) - The Inerrancy of Sacred Scripture, Defending the Holy Spirit ; “The Creator” - CCC # 279-324
“What Makes Us Catholic?”
Week 11 11/24/07
www.geocities.com/laurence_gonzaga/study.htm
youngadultsfc.blogspot.com
Ø APOLOGETICS: The Inerrancy of Sacred Scripture, Defending the Holy Spirit
Ø “The Creator” - CCC # 279-324
I. Opening Prayer
a. Thanksgiving to the Father and Son
b. Come Holy Spirit
o Come Holy Spirit, and fill the hearts of your faithful, and kindle in them the fire of Your Divine Love. Send forth Your Spirit and they shall be created, and You shall renew the face of the earth. Oh God, Who by the light of the Holy Spirit instructed the hearts of the faithful, Grant, that by the same Spirit we may be truly wise and ever rejoice in His consolation. We ask this through Christ Our Lord. Amen.
c. Hail Holy Queen
II. Sunday Gospel (11/25/07): Luke 23:35-43
a. Contrast the two criminals, what do you think they represent?
b. Was there ever a time where you were more like the one rather than the other?
III. Review of Week 10: “What is Apologetics?”
IV. Apologetics
a. Study from the book: The Catholic Apologetics Bible: Volume 1: The Gospel According to St. Matthew by Robert Sungenis, Ph.D.
o Matthew 1:1
1. The inspiration of Sacred Scripture
V. Study of the Catechism of the Catholic Church (CCC): The Creator - CCC # 279-324
VI. Video: Brief introduction to the Latin Mass (17 minutes)
VII. Spiritual Reading: On Truth versus Taste, Taken from Six Great Ideas by Mortimer J. Adler (p. 58)
VIII. Closing Prayer
a. Angelus
b. Intercessions
Spiritual Reading: On Truth versus Taste, Taken from Six Great Ideas by Mortimer J. Adler (p. 58)
The sphere of truth, in short, is the sphere of those matters about which we think disagreement is profitable precisely because we think these are matters about which it is possible to resolve differences of opinion and to reach agreement instead. There are matters of a quite different sort concerning which we think the very opposite. These are matters of taste rather than of truth.
We are all acquainted with the commonplace maxim De gus-tibus non disputandum est. About matters Of taste, there is no point in arguing. Disputes are fruitless. Our differences of opinion look irreconcilable. Arguing about such matters will not bring us into agreement. On the contrary, we should wisely live with and gladly tolerate differences of opinion that express divergent tastes.
About matters of truth, the opposite maxim should rule: De veritate disputandum est. About matters of truth, dispute is fruitful. Wherever the truth of our judgments, opinions, or beliefs is a proper concern, we should be prepared to argue with those who disagree with us, with the firm hope that our disagreement can be resolved. Wisdom does not counsel us here to desist from the effort to reach agreement. Disagreement about matters of truth is not, in the final reckoning, to be tolerated.
Week 11 11/24/07
www.geocities.com/laurence_gonzaga/study.htm
youngadultsfc.blogspot.com
Ø APOLOGETICS: The Inerrancy of Sacred Scripture, Defending the Holy Spirit
Ø “The Creator” - CCC # 279-324
I. Opening Prayer
a. Thanksgiving to the Father and Son
b. Come Holy Spirit
o Come Holy Spirit, and fill the hearts of your faithful, and kindle in them the fire of Your Divine Love. Send forth Your Spirit and they shall be created, and You shall renew the face of the earth. Oh God, Who by the light of the Holy Spirit instructed the hearts of the faithful, Grant, that by the same Spirit we may be truly wise and ever rejoice in His consolation. We ask this through Christ Our Lord. Amen.
c. Hail Holy Queen
II. Sunday Gospel (11/25/07): Luke 23:35-43
a. Contrast the two criminals, what do you think they represent?
b. Was there ever a time where you were more like the one rather than the other?
III. Review of Week 10: “What is Apologetics?”
IV. Apologetics
a. Study from the book: The Catholic Apologetics Bible: Volume 1: The Gospel According to St. Matthew by Robert Sungenis, Ph.D.
o Matthew 1:1
1. The inspiration of Sacred Scripture
V. Study of the Catechism of the Catholic Church (CCC): The Creator - CCC # 279-324
VI. Video: Brief introduction to the Latin Mass (17 minutes)
VII. Spiritual Reading: On Truth versus Taste, Taken from Six Great Ideas by Mortimer J. Adler (p. 58)
VIII. Closing Prayer
a. Angelus
b. Intercessions
Spiritual Reading: On Truth versus Taste, Taken from Six Great Ideas by Mortimer J. Adler (p. 58)
The sphere of truth, in short, is the sphere of those matters about which we think disagreement is profitable precisely because we think these are matters about which it is possible to resolve differences of opinion and to reach agreement instead. There are matters of a quite different sort concerning which we think the very opposite. These are matters of taste rather than of truth.
We are all acquainted with the commonplace maxim De gus-tibus non disputandum est. About matters Of taste, there is no point in arguing. Disputes are fruitless. Our differences of opinion look irreconcilable. Arguing about such matters will not bring us into agreement. On the contrary, we should wisely live with and gladly tolerate differences of opinion that express divergent tastes.
About matters of truth, the opposite maxim should rule: De veritate disputandum est. About matters of truth, dispute is fruitful. Wherever the truth of our judgments, opinions, or beliefs is a proper concern, we should be prepared to argue with those who disagree with us, with the firm hope that our disagreement can be resolved. Wisdom does not counsel us here to desist from the effort to reach agreement. Disagreement about matters of truth is not, in the final reckoning, to be tolerated.
Friday, November 16, 2007
Week 10 - (11/17/07) - APOLOGETICS: What is Apologetics? Why is it useful? ; “The Creator” - CCC # 279-324
“What Makes Us Catholic?”
Week 10 11/17/07
www.geocities.com/laurence_gonzaga/study.htm
youngadultsfc.blogspot.com
Ø APOLOGETICS: What is Apologetics? Why is it useful?
Ø “The Creator” - CCC # 279-324
I. Opening Prayer
a. St. Thomas Aquinas’ Prayer for Students
b. Veni Sancte Spiritus (Come Holy Spirit)
II. Apologetics
a. What is apologetics?
o 1 Peter 3:14-16
o Matthew 5:11
o 1 Corinthians 9:15-17
b. Why is it useful?
c. Why are we called to defend the faith?
(APOSTOLICAM ACTUOSITATEM, DECREE ON THE APOSTOLATE OF THE LAITY, Vatican Council II, para. 6)
There are innumerable opportunities open to the laity for the exercise of their apostolate of evangelization and sanctification. The very testimony of their Christian life and good works done in a supernatural spirit have the power to draw men to belief and to God; for the Lord says, "Even so let your light shine before men in order that they may see your good works and give glory to your Father who is in heaven" (Matt. 5:16).
However, an apostolate of this kind does not consist only in the witness of one's way of life; a true apostle looks for opportunities to announce Christ by words addressed either to non-believers with a view to leading them to faith, or to the faithful with a view to instructing, strengthening, and encouraging them to a more fervent life. "For the charity of Christ impels us" (2 Cor. 5:14). The words of the Apostle should echo in all hearts, "Woe to me if I do not preach the Gospel" (1 Cor. 9:16).(1)
Since, in our own times, new problems are arising and very serious errors are circulating which tend to undermine the foundations of religion, the moral order, and human society itself, this sacred synod earnestly exhorts laymen-each according to his own gifts of intelligence and learning-to be more diligent in doing what they can to explain, defend, and properly apply Christian principles to the problems of our era in accordance with the mind of the Church.
d. Fides et ratio by Pope John Paul II
Faith and reason are like two wings on which the human spirit rises to the contemplation of truth; and God has placed in the human heart a desire to know the truth—in a word, to know himself—so that, by knowing and loving God, men and women may also come to the fullness of truth about themselves (cf. Ex 33:18; Ps 27:8-9; 63:2-3; Jn 14:8; 1 Jn 3:2).
e. Study from the book: The Catholic Apologetics Bible: Volume 1: The Gospel According to St. Matthew by Robert Sungenis, Ph.D.
o Matthew 1:1
1. Are the first two chapters of Matthew’s Gospel historically accurate?
2. Can they be trusted to give us accurate information?
3. The inspiration of Sacred Scripture
III. Review of Week 9: The Father - CCC # 232-267 ; The Almighty - CCC # 268-278
IV. Study of the Catechism of the Catholic Church (CCC): The Creator - CCC # 279-324
V. Spiritual Reading: Introduction to the Devout Life by St. Francis De Sales: CHAPTER V. The First Step must be Purifying the Soul.
VI. Closing Prayer
a. Angelus
b. Another Prayer to Saint Michael
O GLORIOUS Prince of the heavenly host, Saint Michael the Archangel, defend us in the battle and fearful warfare that we are waging against the principalities and powers, against the rulers of this world of darkness, against the evil spirits. Come thou to the assistance of men, whom Almighty God created immortal, making them in His own image and likeness and redeeming them at a great price from the tyranny of Satan. Fight this day the battle of the Lord with thy legions of holy Angels, even as of old thou didst fight against Lucifer, the leader of the proud spirits and all his rebel angels, who were powerless to stand against thee, neither was their place found any more in heaven. And that great dragon was cast forth, the ancient serpent, who is called the devil and satan, who seduces the whole world; and he was cast forth upon Earth, and his angels were sent with him.
But behold! the ancient enemy of mankind and a murderer from the beginning has been fiercely aroused. Changing himself into an angel of light, he goes about with the whole multitude of the wicked spirits to invade the earth and blot out the Name of God and of His Christ, to plunder, to slay, and to consign to eternal damnation the souls that have been destined for a crown of everlasting life. This wicked serpent, like an unclean torrent, pours into men of depraved minds and corrupt hearts the poison of his malice, the spirit of lying, impiety and blasphemy, and the deadly breath of impurity and every form of vice and iniquity.
Be favorable to Thy Church, the Bride of the Lamb without spot, whose enemies have filled to overflowing with gall and inebriated with wormwood. They have laid profane hands upon Her most sacred treasures. Where the See of the most blessed Peter and the Chair of Truth has been constituted as a light to the nations, there they have placed a throne of their abomination and impiety; so that with the Pastor struck, they may prevail to disperse the flock.
Therefore, most invincible Leader, be with the people of God against this spiritual wickedness and bring about victory. Thou art venerated by Holy Church as Her guard and patron; Thou art glorified as our defender against the impious powers of earth and of hell. Unto thee the Lord hath handed over the souls of the redeemed to be placed in happiness above. Entreat the God of peace, to obliterate satan beneath our feet, lest he prevail further to hold men captive, and to injure the Church. Offer our prayers in the sight of the Most High, so that the mercy of the Lord may swiftly overtake us, and apprehend the dragon, the ancient serpent, who is the devil and satan, and send him bound into the abyss, so that he may seduce the nations no more. Henceforth having been confided to thy escort and protection, we sacred ministers by our authority [if recited by a layman, or cleric who has not yet taken up the order of exorcist, say instead, "by the authority of Holy Mother Church ], do undertake to repel the infestations of diabolical deceit in the Name of Jesus Christ, Our God and Lord.
V. Behold the Cross of the Lord, depart from us, our adversaries.
R. The Lion of the tribe of Juda, root of David, has conquered.
V. Let Thy mercy be upon us Lord.
R. As much as we hope in Thee.
V. O Lord, hear my prayer.
R. And let my cry come unto Thee.
Let us prayO God, and Father of Our Lord Jesus Christ, we invoke Thy Holy Name, and we humbly implore Thy clemency so that, through the intercession of Mary, the Immaculate ever-Virgin Mother of God, of blessed Michael the Archangel, of blessed Joseph, the Spouse of the same blessed Virgin, of the blessed Apostles Peter and Paul, and of all the Saints, Thou may deign to offer us aid against satan, and all the other unclean spirits, who wander through the world to injure the human race and to destroy souls. We ask this through Christ Our Lord. Amen.
Introduction to the Devout Life by St. Francis De Sales: CHAPTER V. The First Step must be Purifying the Soul.
“THE flowers appear on the earth,” 1515 Cant. ii. 12. says the Heavenly Bridegroom, and the time for pruning and cutting is come. And what, my child, are our hearts’ flowers save our good desires? Now, so soon as these begin to appear, we need the pruning-hook to cut off all dead and superfluous works from our conscience. When the daughter of a strange land was about to espouse an Israelite, the law commanded her to put off the garment of her captivity, to pare her nails, and to shave her head; 1616 Deut. xxi. 12. even so the soul which aims at the dignity of becoming the spouse of Christ, must put off the old man, and put on the new man, forsaking sin: moreover, 16 it must pare and shave away every impediment which can hinder the Love of God. The very first step towards spiritual health is to be purged from our sinful humours. S. Paul received perfect purification instantaneously, and the like grace was conferred on S. Magdalene, S. Catherine of Genoa, S. Pelagia, and some others, but this kind of purgation is as miraculous and extraordinary in grace as the resurrection of the dead in nature, nor dare we venture to aspire to it. The ordinary purification, whether of body or soul, is only accomplished by slow degrees, step by step, gradually and painfully.
The angels on Jacob’s ladder had wings, yet nevertheless they did not fly, but went in due order up and down the steps of the ladder. The soul which rises from out of sin to a devout life has been compared to the dawn, which does not banish darkness suddenly, but by degrees. That cure which is gradually effected is always the surest; and spiritual maladies, like those of the body, are wont to come on horseback and express, while they depart slowly and on foot. So that we must needs be brave and patient, my daughter, in this undertaking. It is a woeful thing to see souls beginning to chafe and grow disheartened because they find themselves still subject to imperfection after having made some attempt at leading a devout life, and well-nigh 17 yielding to the temptation to give up in despair and fall back; but, on the other hand, there is an extreme danger surrounding those souls who, through the opposite temptation, are disposed to imagine themselves purified from all imperfection at the very outset of their purgation; who count themselves as full-grown almost before they are born, and seek to fly before they have wings. Be sure, daughter, that these are in great danger of a relapse through having left their physician too soon. “It is but lost labour to rise up early and late take rest,” unless the Lord prosper all we do.
The work of the soul’s purification neither may nor can end save with life itself;—do not then let us be disheartened by our imperfections,—our very perfection lies in diligently contending against them, and it is impossible so to contend without seeing them, or to overcome without meeting them face toe face. Our victory does not consist in being insensible to them, but in not consenting to them. Now to be afflicted by our imperfections is certainly not to consent thereto, and for the furtherance of humility it is needful that we sometimes find ourselves worsted in this spiritual battle, wherein, however, we shall never be conquered until we lose either life or courage. Moreover, imperfections and venial sins cannot destroy our spiritual life, which is 18 only to be lost through mortal sin; consequently we have only need to watch well that they do not imperil our courage. David continually asks the Lord to strengthen his heart against cowardice and discouragement; and it is our privilege in this war that we are certain to vanquish so long as we are willing to fight.
Week 10 11/17/07
www.geocities.com/laurence_gonzaga/study.htm
youngadultsfc.blogspot.com
Ø APOLOGETICS: What is Apologetics? Why is it useful?
Ø “The Creator” - CCC # 279-324
I. Opening Prayer
a. St. Thomas Aquinas’ Prayer for Students
b. Veni Sancte Spiritus (Come Holy Spirit)
II. Apologetics
a. What is apologetics?
o 1 Peter 3:14-16
o Matthew 5:11
o 1 Corinthians 9:15-17
b. Why is it useful?
c. Why are we called to defend the faith?
(APOSTOLICAM ACTUOSITATEM, DECREE ON THE APOSTOLATE OF THE LAITY, Vatican Council II, para. 6)
There are innumerable opportunities open to the laity for the exercise of their apostolate of evangelization and sanctification. The very testimony of their Christian life and good works done in a supernatural spirit have the power to draw men to belief and to God; for the Lord says, "Even so let your light shine before men in order that they may see your good works and give glory to your Father who is in heaven" (Matt. 5:16).
However, an apostolate of this kind does not consist only in the witness of one's way of life; a true apostle looks for opportunities to announce Christ by words addressed either to non-believers with a view to leading them to faith, or to the faithful with a view to instructing, strengthening, and encouraging them to a more fervent life. "For the charity of Christ impels us" (2 Cor. 5:14). The words of the Apostle should echo in all hearts, "Woe to me if I do not preach the Gospel" (1 Cor. 9:16).(1)
Since, in our own times, new problems are arising and very serious errors are circulating which tend to undermine the foundations of religion, the moral order, and human society itself, this sacred synod earnestly exhorts laymen-each according to his own gifts of intelligence and learning-to be more diligent in doing what they can to explain, defend, and properly apply Christian principles to the problems of our era in accordance with the mind of the Church.
d. Fides et ratio by Pope John Paul II
Faith and reason are like two wings on which the human spirit rises to the contemplation of truth; and God has placed in the human heart a desire to know the truth—in a word, to know himself—so that, by knowing and loving God, men and women may also come to the fullness of truth about themselves (cf. Ex 33:18; Ps 27:8-9; 63:2-3; Jn 14:8; 1 Jn 3:2).
e. Study from the book: The Catholic Apologetics Bible: Volume 1: The Gospel According to St. Matthew by Robert Sungenis, Ph.D.
o Matthew 1:1
1. Are the first two chapters of Matthew’s Gospel historically accurate?
2. Can they be trusted to give us accurate information?
3. The inspiration of Sacred Scripture
III. Review of Week 9: The Father - CCC # 232-267 ; The Almighty - CCC # 268-278
IV. Study of the Catechism of the Catholic Church (CCC): The Creator - CCC # 279-324
V. Spiritual Reading: Introduction to the Devout Life by St. Francis De Sales: CHAPTER V. The First Step must be Purifying the Soul.
VI. Closing Prayer
a. Angelus
b. Another Prayer to Saint Michael
O GLORIOUS Prince of the heavenly host, Saint Michael the Archangel, defend us in the battle and fearful warfare that we are waging against the principalities and powers, against the rulers of this world of darkness, against the evil spirits. Come thou to the assistance of men, whom Almighty God created immortal, making them in His own image and likeness and redeeming them at a great price from the tyranny of Satan. Fight this day the battle of the Lord with thy legions of holy Angels, even as of old thou didst fight against Lucifer, the leader of the proud spirits and all his rebel angels, who were powerless to stand against thee, neither was their place found any more in heaven. And that great dragon was cast forth, the ancient serpent, who is called the devil and satan, who seduces the whole world; and he was cast forth upon Earth, and his angels were sent with him.
But behold! the ancient enemy of mankind and a murderer from the beginning has been fiercely aroused. Changing himself into an angel of light, he goes about with the whole multitude of the wicked spirits to invade the earth and blot out the Name of God and of His Christ, to plunder, to slay, and to consign to eternal damnation the souls that have been destined for a crown of everlasting life. This wicked serpent, like an unclean torrent, pours into men of depraved minds and corrupt hearts the poison of his malice, the spirit of lying, impiety and blasphemy, and the deadly breath of impurity and every form of vice and iniquity.
Be favorable to Thy Church, the Bride of the Lamb without spot, whose enemies have filled to overflowing with gall and inebriated with wormwood. They have laid profane hands upon Her most sacred treasures. Where the See of the most blessed Peter and the Chair of Truth has been constituted as a light to the nations, there they have placed a throne of their abomination and impiety; so that with the Pastor struck, they may prevail to disperse the flock.
Therefore, most invincible Leader, be with the people of God against this spiritual wickedness and bring about victory. Thou art venerated by Holy Church as Her guard and patron; Thou art glorified as our defender against the impious powers of earth and of hell. Unto thee the Lord hath handed over the souls of the redeemed to be placed in happiness above. Entreat the God of peace, to obliterate satan beneath our feet, lest he prevail further to hold men captive, and to injure the Church. Offer our prayers in the sight of the Most High, so that the mercy of the Lord may swiftly overtake us, and apprehend the dragon, the ancient serpent, who is the devil and satan, and send him bound into the abyss, so that he may seduce the nations no more. Henceforth having been confided to thy escort and protection, we sacred ministers by our authority [if recited by a layman, or cleric who has not yet taken up the order of exorcist, say instead, "by the authority of Holy Mother Church ], do undertake to repel the infestations of diabolical deceit in the Name of Jesus Christ, Our God and Lord.
V. Behold the Cross of the Lord, depart from us, our adversaries.
R. The Lion of the tribe of Juda, root of David, has conquered.
V. Let Thy mercy be upon us Lord.
R. As much as we hope in Thee.
V. O Lord, hear my prayer.
R. And let my cry come unto Thee.
Let us prayO God, and Father of Our Lord Jesus Christ, we invoke Thy Holy Name, and we humbly implore Thy clemency so that, through the intercession of Mary, the Immaculate ever-Virgin Mother of God, of blessed Michael the Archangel, of blessed Joseph, the Spouse of the same blessed Virgin, of the blessed Apostles Peter and Paul, and of all the Saints, Thou may deign to offer us aid against satan, and all the other unclean spirits, who wander through the world to injure the human race and to destroy souls. We ask this through Christ Our Lord. Amen.
Introduction to the Devout Life by St. Francis De Sales: CHAPTER V. The First Step must be Purifying the Soul.
“THE flowers appear on the earth,” 1515 Cant. ii. 12. says the Heavenly Bridegroom, and the time for pruning and cutting is come. And what, my child, are our hearts’ flowers save our good desires? Now, so soon as these begin to appear, we need the pruning-hook to cut off all dead and superfluous works from our conscience. When the daughter of a strange land was about to espouse an Israelite, the law commanded her to put off the garment of her captivity, to pare her nails, and to shave her head; 1616 Deut. xxi. 12. even so the soul which aims at the dignity of becoming the spouse of Christ, must put off the old man, and put on the new man, forsaking sin: moreover, 16 it must pare and shave away every impediment which can hinder the Love of God. The very first step towards spiritual health is to be purged from our sinful humours. S. Paul received perfect purification instantaneously, and the like grace was conferred on S. Magdalene, S. Catherine of Genoa, S. Pelagia, and some others, but this kind of purgation is as miraculous and extraordinary in grace as the resurrection of the dead in nature, nor dare we venture to aspire to it. The ordinary purification, whether of body or soul, is only accomplished by slow degrees, step by step, gradually and painfully.
The angels on Jacob’s ladder had wings, yet nevertheless they did not fly, but went in due order up and down the steps of the ladder. The soul which rises from out of sin to a devout life has been compared to the dawn, which does not banish darkness suddenly, but by degrees. That cure which is gradually effected is always the surest; and spiritual maladies, like those of the body, are wont to come on horseback and express, while they depart slowly and on foot. So that we must needs be brave and patient, my daughter, in this undertaking. It is a woeful thing to see souls beginning to chafe and grow disheartened because they find themselves still subject to imperfection after having made some attempt at leading a devout life, and well-nigh 17 yielding to the temptation to give up in despair and fall back; but, on the other hand, there is an extreme danger surrounding those souls who, through the opposite temptation, are disposed to imagine themselves purified from all imperfection at the very outset of their purgation; who count themselves as full-grown almost before they are born, and seek to fly before they have wings. Be sure, daughter, that these are in great danger of a relapse through having left their physician too soon. “It is but lost labour to rise up early and late take rest,” unless the Lord prosper all we do.
The work of the soul’s purification neither may nor can end save with life itself;—do not then let us be disheartened by our imperfections,—our very perfection lies in diligently contending against them, and it is impossible so to contend without seeing them, or to overcome without meeting them face toe face. Our victory does not consist in being insensible to them, but in not consenting to them. Now to be afflicted by our imperfections is certainly not to consent thereto, and for the furtherance of humility it is needful that we sometimes find ourselves worsted in this spiritual battle, wherein, however, we shall never be conquered until we lose either life or courage. Moreover, imperfections and venial sins cannot destroy our spiritual life, which is 18 only to be lost through mortal sin; consequently we have only need to watch well that they do not imperil our courage. David continually asks the Lord to strengthen his heart against cowardice and discouragement; and it is our privilege in this war that we are certain to vanquish so long as we are willing to fight.
Saturday, November 10, 2007
Week 9 - (11/10/07) - “The Father” and “The Almighty”
“What Makes Us Catholic?”
Week 9 11/10/07
www.geocities.com/laurence_gonzaga/study.htm
youngadultsfc.blogspot.com
“The Father” and “The Almighty”
I. Opening Prayer: Veni, Sancte Spiritus; Domine sancte, Pater omnipotens
II. Video: The Question of God: Sigmund Freud and CS Lewis: How each of us understands the meaning of life comes down to how we answer one ultimate question: Does God really exist?
III. Review of Last Week’s Lesson: “The Creeds” and “I Believe in God the Father” CCC # 185-231
IV. Study of the Catechism of the Catholic Church (CCC): The Father - CCC # 232-267 ; The Almighty - CCC # 268-278
V. Sunday’s Gospel : Lk 20:27-38 or 20:27, 34-38
VI. Spiritual Reading: POST-SYNODAL APOSTOLIC EXHORTATION CHRISTIFIDELES LAICI OF HIS HOLINESS JOHN PAUL II ON THE VOCATION AND THE MISSION OF THE LAY FAITHFUL IN THE CHURCH AND IN THE WORLD, para 56, The Various Vocations in the Lay State
VII. Closing Prayer: Prayer of Generosity; Commemoratio Sancti Michaelis Archangeli
Veni, Sancte SpiritusCome, Holy Spirit
COME, Holy Spirit, fill the hearts of Thy faithful and kindle in them the fire of Thy love.
V. Send forth Thy Spirit and they shall be createdR. And Thou shalt renew the face of the earth.
Let us pray:O GOD, Who taught the hearts of the faithful by the light of the Holy Spirit, grant that, by the gift of the same Spirit, we may be always truly wise, and ever rejoice in His consolation. Through Christ our Lord. Amen.
Domine sancte, Pater omnipotensO Holy Lord, Father Almighty
The text of this prayer appears in the Stimulus Divini Amoris. In the past this work has been attributed to St. Bonaventure (1218-1274) and to Henri of Beaume (d. 1439), but it is actually the work of Jacobus Mediolanensis (13th/14th century).
From the Raccolta #66; Pius IX, Rescript in his own hand, April 11, 1874; S. P. Ap., Dec 13, 1932.
O HOLY Lord, Father Almighty, everlasting God, for the sake of Thy bounty and that of Thy Son, who for me endured suffering and death; for the sake of the most excellent holiness of His Mother and the merits of all the Saints, grant unto me a sinner, unworthy of all Thy blessings, that I may love Thee only, may ever thirst for Thy love, may have continually in my heart the benefits of Thy passion, may acknowledge my own wretchedness and may desire to be trampled upon and be despised by all men; let nothing grieve me save guilt. Amen.
Prayer of Generosity
Lord Jesus, teach me to be generous; teach me to serve you as you deserve, to give and not to count the cost, to fight and not to heed the wounds, to toil and not to seek for rest, to labor and not to seek reward, except that of knowing that I do your will.
Amen.
St. Ignatius Loyola
Commemoratio Sancti Michaelis ArchangeliCommemoration of Saint Michael the Archangel
From the Office for the feast of St. Michael the Archangel (Sept. 29). The collect at the end appears in manuscripts of the 8th century.
O MOST glorious Prince, Michael the Archangel, be mindful of us, here and everywhere: pray always unto the Son of God for us, Alleluia, Alleluia.
V. In the sight of Angels I will sing to Thee, O God.
R. I will worship facing Thy holy temple and confess Thy name.
O God, who in a marvelous order hast established the ministries of angels and of men, mercifully grant that as Thy holy Angels ever do Thee service in heaven, so at all times they may succor us here upon earth. Through our Lord Jesus Christ. Amen.
POST-SYNODAL APOSTOLIC EXHORTATION CHRISTIFIDELES LAICI OF HIS HOLINESS JOHN PAUL II ON THE VOCATION AND THE MISSION OF THE LAY FAITHFUL IN THE CHURCH AND IN THE WORLD
The Various Vocations in the Lay State
56. The Church's rich variety is manifested still further from within each state of life. Thus within the lay state diverse "vocations" are given, that is, there are different paths in the spiritual life and the apostolate which are taken by individual members of the lay faithful. In the field of a "commonly shared" lay vocation "special" lay vocations flourish. In this area we can also recall the spiritual experience of the flourishing of diverse forms of secular institutes that have developed recently in the Church. These offer the lay faithful, and even priests, the possibility of professing the evangelical counsels of poverty, chastity and obedience through vows or promises, while fully maintaining one's lay or clerical state(204). In this regard the Synod Fathers have commented, "The Holy Spirit stirs up other forms of self-giving to which people who remain fully in the lay state devote themselves"(205).
We can conclude by reading a beautiful passage taken from Saint Francis de Sales, who promoted lay spirituality so well(206). In speaking of "devotion", that is, Christian perfection or "life according to the Spirit", he presents in a simple yet insightful way the vocation of all Christians to holiness while emphasizing the specific form with which individual Christians fulfill it: "In creation God commanded the plants to bring forth their fruits, each one after its kind. So does he command all Christians, who are the living plants of his Church, to bring forth the fruits of devotion, each according to his character and vocation. Devotion must be exercised in different ways by the gentleman, the workman, the servant, the prince, the widow, the maid and the married woman. Not only this, but the practice of devotion must also be adapted to the strength, the employment, and the duties of each one in particular ... It is an error, or rather a heresy, to try to banish the devout life from the regiment of soldiers, the shop of the mechanic, the court of princes, or the home of married folk. It is true, Philothea, that a purely contemplative, monastic and religious devotion cannot be exercised in such ways of life. But besides these three kinds of devotion, there are several others adapted to bring to perfection those who live in the secular state"(207).
Along the same line the Second Vatican Council states: "This lay spirituality should take its particular character from the circumstances of one's state in life (married and familylife, celibacy, widowhood), from one's state of health and from one's professional and social activity. All should not cease to develop earnestly the qualities and talents bestowed on them in accord with these conditions of life and should make use of the gifts which they have received from the Holy Spirit"(208).
What has been said about the spiritual vocation can also be said-and to a certain degree with greater reason-of the infinite number of ways through which all members of the Church are employed as labourers in the vineyard of the Lord, building up the Mystical Body of Christ. Indeed as a person with a truly unique lifestory, each is called by name, to make a special contribution to the coming of the Kingdom of God. No talent, no matter how small, is to be hidden or left unused (cf. Mt 25:24-27).
In this regard the apostle Peter gives us a stern warning: "As each has received a gift, employ it for one another, as good stewards of God's varied grace" (1 Pt 4:10).
Week 9 11/10/07
www.geocities.com/laurence_gonzaga/study.htm
youngadultsfc.blogspot.com
“The Father” and “The Almighty”
I. Opening Prayer: Veni, Sancte Spiritus; Domine sancte, Pater omnipotens
II. Video: The Question of God: Sigmund Freud and CS Lewis: How each of us understands the meaning of life comes down to how we answer one ultimate question: Does God really exist?
III. Review of Last Week’s Lesson: “The Creeds” and “I Believe in God the Father” CCC # 185-231
IV. Study of the Catechism of the Catholic Church (CCC): The Father - CCC # 232-267 ; The Almighty - CCC # 268-278
V. Sunday’s Gospel : Lk 20:27-38 or 20:27, 34-38
VI. Spiritual Reading: POST-SYNODAL APOSTOLIC EXHORTATION CHRISTIFIDELES LAICI OF HIS HOLINESS JOHN PAUL II ON THE VOCATION AND THE MISSION OF THE LAY FAITHFUL IN THE CHURCH AND IN THE WORLD, para 56, The Various Vocations in the Lay State
VII. Closing Prayer: Prayer of Generosity; Commemoratio Sancti Michaelis Archangeli
Veni, Sancte SpiritusCome, Holy Spirit
COME, Holy Spirit, fill the hearts of Thy faithful and kindle in them the fire of Thy love.
V. Send forth Thy Spirit and they shall be createdR. And Thou shalt renew the face of the earth.
Let us pray:O GOD, Who taught the hearts of the faithful by the light of the Holy Spirit, grant that, by the gift of the same Spirit, we may be always truly wise, and ever rejoice in His consolation. Through Christ our Lord. Amen.
Domine sancte, Pater omnipotensO Holy Lord, Father Almighty
The text of this prayer appears in the Stimulus Divini Amoris. In the past this work has been attributed to St. Bonaventure (1218-1274) and to Henri of Beaume (d. 1439), but it is actually the work of Jacobus Mediolanensis (13th/14th century).
From the Raccolta #66; Pius IX, Rescript in his own hand, April 11, 1874; S. P. Ap., Dec 13, 1932.
O HOLY Lord, Father Almighty, everlasting God, for the sake of Thy bounty and that of Thy Son, who for me endured suffering and death; for the sake of the most excellent holiness of His Mother and the merits of all the Saints, grant unto me a sinner, unworthy of all Thy blessings, that I may love Thee only, may ever thirst for Thy love, may have continually in my heart the benefits of Thy passion, may acknowledge my own wretchedness and may desire to be trampled upon and be despised by all men; let nothing grieve me save guilt. Amen.
Prayer of Generosity
Lord Jesus, teach me to be generous; teach me to serve you as you deserve, to give and not to count the cost, to fight and not to heed the wounds, to toil and not to seek for rest, to labor and not to seek reward, except that of knowing that I do your will.
Amen.
St. Ignatius Loyola
Commemoratio Sancti Michaelis ArchangeliCommemoration of Saint Michael the Archangel
From the Office for the feast of St. Michael the Archangel (Sept. 29). The collect at the end appears in manuscripts of the 8th century.
O MOST glorious Prince, Michael the Archangel, be mindful of us, here and everywhere: pray always unto the Son of God for us, Alleluia, Alleluia.
V. In the sight of Angels I will sing to Thee, O God.
R. I will worship facing Thy holy temple and confess Thy name.
O God, who in a marvelous order hast established the ministries of angels and of men, mercifully grant that as Thy holy Angels ever do Thee service in heaven, so at all times they may succor us here upon earth. Through our Lord Jesus Christ. Amen.
POST-SYNODAL APOSTOLIC EXHORTATION CHRISTIFIDELES LAICI OF HIS HOLINESS JOHN PAUL II ON THE VOCATION AND THE MISSION OF THE LAY FAITHFUL IN THE CHURCH AND IN THE WORLD
The Various Vocations in the Lay State
56. The Church's rich variety is manifested still further from within each state of life. Thus within the lay state diverse "vocations" are given, that is, there are different paths in the spiritual life and the apostolate which are taken by individual members of the lay faithful. In the field of a "commonly shared" lay vocation "special" lay vocations flourish. In this area we can also recall the spiritual experience of the flourishing of diverse forms of secular institutes that have developed recently in the Church. These offer the lay faithful, and even priests, the possibility of professing the evangelical counsels of poverty, chastity and obedience through vows or promises, while fully maintaining one's lay or clerical state(204). In this regard the Synod Fathers have commented, "The Holy Spirit stirs up other forms of self-giving to which people who remain fully in the lay state devote themselves"(205).
We can conclude by reading a beautiful passage taken from Saint Francis de Sales, who promoted lay spirituality so well(206). In speaking of "devotion", that is, Christian perfection or "life according to the Spirit", he presents in a simple yet insightful way the vocation of all Christians to holiness while emphasizing the specific form with which individual Christians fulfill it: "In creation God commanded the plants to bring forth their fruits, each one after its kind. So does he command all Christians, who are the living plants of his Church, to bring forth the fruits of devotion, each according to his character and vocation. Devotion must be exercised in different ways by the gentleman, the workman, the servant, the prince, the widow, the maid and the married woman. Not only this, but the practice of devotion must also be adapted to the strength, the employment, and the duties of each one in particular ... It is an error, or rather a heresy, to try to banish the devout life from the regiment of soldiers, the shop of the mechanic, the court of princes, or the home of married folk. It is true, Philothea, that a purely contemplative, monastic and religious devotion cannot be exercised in such ways of life. But besides these three kinds of devotion, there are several others adapted to bring to perfection those who live in the secular state"(207).
Along the same line the Second Vatican Council states: "This lay spirituality should take its particular character from the circumstances of one's state in life (married and familylife, celibacy, widowhood), from one's state of health and from one's professional and social activity. All should not cease to develop earnestly the qualities and talents bestowed on them in accord with these conditions of life and should make use of the gifts which they have received from the Holy Spirit"(208).
What has been said about the spiritual vocation can also be said-and to a certain degree with greater reason-of the infinite number of ways through which all members of the Church are employed as labourers in the vineyard of the Lord, building up the Mystical Body of Christ. Indeed as a person with a truly unique lifestory, each is called by name, to make a special contribution to the coming of the Kingdom of God. No talent, no matter how small, is to be hidden or left unused (cf. Mt 25:24-27).
In this regard the apostle Peter gives us a stern warning: "As each has received a gift, employ it for one another, as good stewards of God's varied grace" (1 Pt 4:10).
Wednesday, October 31, 2007
Upcoming Topics
11/17/07 - DVD Video
11/24/07 - The Creator - CCC # 279-324
12/08/07 - The Fall - CCC # 385-421
12/22/07 - The Son of God Became Man - CCC # 456-483 ; Conceived by the Holy Spirit - CCC # 484-511
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Week 8 - (11/03/07) - "The Creeds" ; "I Believe in God the Father"
“What Makes Us Catholic?”
Week 811/03/07
www.geocities.com/laurence_gonzaga/study.htm
youngadultsfc.blogspot.com
“The Creeds” and “I Believe in God the Father”
I. Opening Prayer
a. Veni, Sancte Spiritus -- “Come, Holy Spirit”
II. Apologetics: Did the New Covenant Supercede the Old Covenant? Hebrews 8:6-13
III. Video: John Paul II: The Millennium Pope, “Faith” and “Legacy”
IV. Study of the Catechism of the Catholic Church (CCC): The Creeds (Intro) - CCC # 185-197 ; I Believe In God the Father - CCC # 198-231
V. Closing Prayer
a. Serenity Prayer
b. Intercessions for:
i. Jose, Susie, and Family, Friends, Pope Benedict XVI, Frs. Elder Barille and all holy priests, Srs. Maura and Maureen, Bishop Barnes and Rutillo.
c. Pater, Ave, Gloria.
Veni, Sancte Spiritus, reple tuorum corda fidelium: et tui amoris in eis ignem accende.
V. Emitte Spiritum tuum, et creabuntur.R. Et renovabis faciem terrae.
Oremus. Deus, qui corda fidelium Sancti Spiritus illustratione docuisti: da nobis in eodem Spiritu recta sapere; et de eius semper consolatione gaudere. Per Christum Dominum nostrum.Amen.
Come, Holy Spirit, fill the hearts of Thy faithful and enkindle in them the fire of Thy love.
V. Send forth Thy Spirit and they shall be created.R. And Thou shalt renew the face of the earth.
Let us pray. O God, Who didst instruct the hearts of the faithful by the light of the Holy Spirit, grant us in the same Spirit to be truly wise, and ever to rejoice in His consolation. Through Christ our Lord.Amen.
Week 811/03/07
www.geocities.com/laurence_gonzaga/study.htm
youngadultsfc.blogspot.com
“The Creeds” and “I Believe in God the Father”
I. Opening Prayer
a. Veni, Sancte Spiritus -- “Come, Holy Spirit”
II. Apologetics: Did the New Covenant Supercede the Old Covenant? Hebrews 8:6-13
III. Video: John Paul II: The Millennium Pope, “Faith” and “Legacy”
IV. Study of the Catechism of the Catholic Church (CCC): The Creeds (Intro) - CCC # 185-197 ; I Believe In God the Father - CCC # 198-231
V. Closing Prayer
a. Serenity Prayer
b. Intercessions for:
i. Jose, Susie, and Family, Friends, Pope Benedict XVI, Frs. Elder Barille and all holy priests, Srs. Maura and Maureen, Bishop Barnes and Rutillo.
c. Pater, Ave, Gloria.
Veni, Sancte Spiritus, reple tuorum corda fidelium: et tui amoris in eis ignem accende.
V. Emitte Spiritum tuum, et creabuntur.R. Et renovabis faciem terrae.
Oremus. Deus, qui corda fidelium Sancti Spiritus illustratione docuisti: da nobis in eodem Spiritu recta sapere; et de eius semper consolatione gaudere. Per Christum Dominum nostrum.Amen.
Come, Holy Spirit, fill the hearts of Thy faithful and enkindle in them the fire of Thy love.
V. Send forth Thy Spirit and they shall be created.R. And Thou shalt renew the face of the earth.
Let us pray. O God, Who didst instruct the hearts of the faithful by the light of the Holy Spirit, grant us in the same Spirit to be truly wise, and ever to rejoice in His consolation. Through Christ our Lord.Amen.
Sunday, October 28, 2007
Week 7 - (10/27/07) - “I Believe” and “We Believe”
“What Makes Us Catholic?”
Week 7 10/27/07
www.geocities.com/laurence_gonzaga/study.htm
youngadultsfc.blogspot.com
“I Believe” and “We Believe”
I. Opening Prayer
a. St. Thomas Aquinas’ Prayer for Students
b. “Dirigere et sanctificare”
II. Apologetics: Did the New Covenant Supercede the Old Covenant? Hebrews 8:6-13
III. Review of Week 6: “Sacred Scripture”
IV. Video: John Paul II: The Millennium Pope, “Faith” and “Liberation Theology”
V. Study of the Catechism of the Catholic Church (CCC): “I Believe” - CCC # 142-165 ; We Believe - CCC # 166-184
VI. Spiritual Reading: TREATISE ON TRUE DEVOTION to the BLESSED VIRGIN by St. Louis-Marie Grignion de Montfort - CHAPTER TWO: IN WHAT DEVOTION TO MARY CONSISTS - 1. Basic principles of devotion to Mary - THIRD PRINCIPLE: WE MUST RID OURSELVES OF WHAT IS EVIL IN US
VII. Closing Prayer
a. Angelus
b. Litany of St. Joseph (Latin Chant)
c. “Domine sancte, Pater omnipotens”
Dirigere et sanctificare
Direct and Sanctify This Day
This prayer appears in the office of Prime in the Roman Breviary. In the Liturgia Horarum it is found at Lauds for Monday of the third week of the Psalter. It comes from the early centuries of our faith.From the Liturgia Horarum. See also the Roman Breviary, the Raccolta #108, & Liturgical Prayer, Its History & Spirit, Fernand Cabrol, OSB, P.J. Kenedy & Sons. 1921, p145.
DIRIGERE et sanctificare, regere et gubernare dignare, Domine Deus, Rex caeli et terrae, hodie corda et corpora nostra, sensus, sermones et actus nostros in lege tua et in operibus mandatorum tuorum; ut hic et in aeternum, te auxiliante, salvi et liberi esse mereamur, Salvator mundi: Qui vivis et regnas in saecula saeculorum. Amen.
O LORD GOD, King of heaven and earth, may it please Thee this day to order and to hallow, to rule and to govern our hearts and our bodies, our thoughts, our words and our works, according to Thy law and in the doing of Thy commandments, that we, being helped by Thee, may here and hereafter worthily be saved and delivered by Thee, O Savior of the world, who livest and reignest for ever and ever. Amen.
Spiritual Reading:
TREATISE ON TRUE DEVOTION to the BLESSED VIRGIN by St. Louis-Marie Grignion de Montfort -
CHAPTER TWO: IN WHAT DEVOTION TO MARY CONSISTS -
1. Basic principles of devotion to Mary -
THIRD PRINCIPLE: WE MUST RID OURSELVES OF WHAT IS EVIL IN US
Third principle: We must rid ourselves of what is evil in us
78. Our best actions are usually tainted and spoiled by the evil that is rooted in us. When pure, clear water is poured into a foul-smelling jug, or wine into an unwashed cask that previously contained another wine, the clear water and the good wine are tainted and readily acquire an unpleasant odour. In the same way when God pours into our soul, infected by original and actual sin, the heavenly waters of his grace or the delicious wines of his love, his gifts are usually spoiled and tainted by the evil sediment left in us by sin. Our actions, even those of the highest virtue, show the effects of it. It is therefore of the utmost importance that, in seeking the perfection that can be attained only by union with Jesus, we rid ourselves of all that is evil in us. Otherwise our infinitely pure Lord, who has an infinite hatred for the slightest stain in our soul, will refuse to unite us to himself and will drive us from his presence.
79. To rid ourselves of selfishness, we must first become thoroughly aware, by the light of the Holy Spirit, of our tainted nature. Of ourselves we are unable to do anything conducive to our salvation. Our human weakness is evident in everything we do and we are habitually unreliable. We do not deserve any grace from God. Our tendency to sin is always present. The sin of Adam has almost entirely spoiled and soured us, filling us with pride and corrupting every one of us, just as leaven sours, swells and corrupts the dough in which it is placed. The actual sins we have committed, whether mortal or venial, even though forgiven, have intensified our base desires, our weakness, our inconstancy and our evil tendencies, and have left a sediment of evil in our soul. Our bodies are so corrupt that they are referred to by the Holy Spirit as bodies of sin, as conceived and nourished in sin, and capable of any kind of sin. They are subject to a thousand ills, deteriorating from day to day and harbouring only disease, vermin and corruption. Our soul, being united to our body, has become so carnal that it has been called flesh. “All flesh had corrupted its way”. Pride and blindness of spirit, hardness of heart, weakness and inconstancy of soul, evil inclinations, rebellious passions, ailments of the body—these are all we can call our own. By nature we are prouder than peacocks, we cling to the earth more than toads, we are more base than goats, more envious than serpents, greedier than pigs, fiercer than tigers, lazier than tortoises, weaker than reeds, and more changeable than weather-cocks. We have in us nothing but sin, and deserve only the wrath of God and the eternity of hell.
80. Is it any wonder then that our Lord laid down that anyone who aspires to be his follower must deny himself and hate his very life? He makes it clear that anyone who loves his life shall lose it and anyone who hates his life shall save it. Now, our Lord, who is infinite Wisdom, and does not give commandments without a reason, bids us hate ourselves only because we richly deserve to be hated. Nothing is more worthy of love than God and nothing is more deserving of hatred than self.
81. Secondly, in order to empty ourselves of self, we must die daily to ourselves. This involves our renouncing what the powers of the soul and the senses of the body incline us to do. We must see as if we did not see, hear as if we did not hear and use the things of this world as if we did not use them. This is what St. Paul calls “dying daily”. Unless the grain of wheat falls to the ground and dies, it remains only a single grain and does not bear any good fruit. If we do not die to self and if our holiest devotions do not lead us to this necessary and fruitful death, we shall not bear fruit of any worth and our devotions will cease to be profitable. All our good works will be tainted by self-love and self-will so that our greatest sacrifices and our best actions will be unacceptable to God. Consequently when we come to die we shall find ourselves devoid of virtue and merit and discover that we do not possess even one spark of that pure love which God shares only with those who have died to themselves and whose life is hidden with Jesus Christ in him.
82. Thirdly, we must choose among all the devotions to the Blessed Virgin the one which will lead us more surely to this dying to self. This devotion will be the best and the most sanctifying for us. For we must not believe that all that glitters is gold, all that is sweet is honey, or all that is easy to do and is done by the majority of people is the most sanctifying. Just as in nature there are secrets enabling us to do certain natural things quickly, easily and at little cost, so in the spiritual life there are secrets which enable us to perform works rapidly, smoothly and with facility. Such works are, for example, emptying ourselves of self-love, filling ourselves with God, and attaining perfection. The devotion that I propose to explain is one of these secrets of grace, for it is unknown to most Christians. Only a few devout people know of it and it is practised and appreciated by fewer still. To begin the explanation of this devotion here is a fourth truth which is a consequence of the third.
Domine sancte, Pater omnipotens
O Holy Lord, Father Almighty
The text of this prayer appears in the Stimulus Divini Amoris. In the past this work has been attributed to St. Bonaventure (1218-1274) and to Henri of Beaume (d. 1439), but it is actually the work of Jacobus Mediolanensis (13th/14th century).From the Raccolta #66; Pius IX, Rescript in his own hand, April 11, 1874; S. P. Ap., Dec 13, 1932.
DOMINE sancte, Pater omnipotens, aeterne Deus, propter tuam largitatem et Filii tui, qui pro me sustinuit passionem et mortem, et Matris eius excellentissimam sanctitatem, atque omnium Sanctorum merita, concede mihi peccatori, et omni tuo beneficio indigno, ut te solum diligam, tuum amorem semper sitiam, beneficium passionis continuo in corde habeam, meam miseriam recognoscam, et ab omnibus conculcari et contemni cupiam; nihil me contristet nisi culpa. Amen.
O HOLY Lord, Father Almighty, everlasting God, for the sake of Thy bounty and that of Thy Son, who for me endured suffering and death; for the sake of the most excellent holiness of His Mother and the merits of all the Saints, grant unto me a sinner, unworthy of all Thy blessings, that I may love Thee only, may ever thirst for Thy love, may have continually in my heart the benefits of Thy passion, may acknowledge my own wretchedness and may desire to be trampled upon and be despised by all men; let nothing grieve me save guilt. Amen.
Week 7 10/27/07
www.geocities.com/laurence_gonzaga/study.htm
youngadultsfc.blogspot.com
“I Believe” and “We Believe”
I. Opening Prayer
a. St. Thomas Aquinas’ Prayer for Students
b. “Dirigere et sanctificare”
II. Apologetics: Did the New Covenant Supercede the Old Covenant? Hebrews 8:6-13
III. Review of Week 6: “Sacred Scripture”
IV. Video: John Paul II: The Millennium Pope, “Faith” and “Liberation Theology”
V. Study of the Catechism of the Catholic Church (CCC): “I Believe” - CCC # 142-165 ; We Believe - CCC # 166-184
VI. Spiritual Reading: TREATISE ON TRUE DEVOTION to the BLESSED VIRGIN by St. Louis-Marie Grignion de Montfort - CHAPTER TWO: IN WHAT DEVOTION TO MARY CONSISTS - 1. Basic principles of devotion to Mary - THIRD PRINCIPLE: WE MUST RID OURSELVES OF WHAT IS EVIL IN US
VII. Closing Prayer
a. Angelus
b. Litany of St. Joseph (Latin Chant)
c. “Domine sancte, Pater omnipotens”
Dirigere et sanctificare
Direct and Sanctify This Day
This prayer appears in the office of Prime in the Roman Breviary. In the Liturgia Horarum it is found at Lauds for Monday of the third week of the Psalter. It comes from the early centuries of our faith.From the Liturgia Horarum. See also the Roman Breviary, the Raccolta #108, & Liturgical Prayer, Its History & Spirit, Fernand Cabrol, OSB, P.J. Kenedy & Sons. 1921, p145.
DIRIGERE et sanctificare, regere et gubernare dignare, Domine Deus, Rex caeli et terrae, hodie corda et corpora nostra, sensus, sermones et actus nostros in lege tua et in operibus mandatorum tuorum; ut hic et in aeternum, te auxiliante, salvi et liberi esse mereamur, Salvator mundi: Qui vivis et regnas in saecula saeculorum. Amen.
O LORD GOD, King of heaven and earth, may it please Thee this day to order and to hallow, to rule and to govern our hearts and our bodies, our thoughts, our words and our works, according to Thy law and in the doing of Thy commandments, that we, being helped by Thee, may here and hereafter worthily be saved and delivered by Thee, O Savior of the world, who livest and reignest for ever and ever. Amen.
Spiritual Reading:
TREATISE ON TRUE DEVOTION to the BLESSED VIRGIN by St. Louis-Marie Grignion de Montfort -
CHAPTER TWO: IN WHAT DEVOTION TO MARY CONSISTS -
1. Basic principles of devotion to Mary -
THIRD PRINCIPLE: WE MUST RID OURSELVES OF WHAT IS EVIL IN US
Third principle: We must rid ourselves of what is evil in us
78. Our best actions are usually tainted and spoiled by the evil that is rooted in us. When pure, clear water is poured into a foul-smelling jug, or wine into an unwashed cask that previously contained another wine, the clear water and the good wine are tainted and readily acquire an unpleasant odour. In the same way when God pours into our soul, infected by original and actual sin, the heavenly waters of his grace or the delicious wines of his love, his gifts are usually spoiled and tainted by the evil sediment left in us by sin. Our actions, even those of the highest virtue, show the effects of it. It is therefore of the utmost importance that, in seeking the perfection that can be attained only by union with Jesus, we rid ourselves of all that is evil in us. Otherwise our infinitely pure Lord, who has an infinite hatred for the slightest stain in our soul, will refuse to unite us to himself and will drive us from his presence.
79. To rid ourselves of selfishness, we must first become thoroughly aware, by the light of the Holy Spirit, of our tainted nature. Of ourselves we are unable to do anything conducive to our salvation. Our human weakness is evident in everything we do and we are habitually unreliable. We do not deserve any grace from God. Our tendency to sin is always present. The sin of Adam has almost entirely spoiled and soured us, filling us with pride and corrupting every one of us, just as leaven sours, swells and corrupts the dough in which it is placed. The actual sins we have committed, whether mortal or venial, even though forgiven, have intensified our base desires, our weakness, our inconstancy and our evil tendencies, and have left a sediment of evil in our soul. Our bodies are so corrupt that they are referred to by the Holy Spirit as bodies of sin, as conceived and nourished in sin, and capable of any kind of sin. They are subject to a thousand ills, deteriorating from day to day and harbouring only disease, vermin and corruption. Our soul, being united to our body, has become so carnal that it has been called flesh. “All flesh had corrupted its way”. Pride and blindness of spirit, hardness of heart, weakness and inconstancy of soul, evil inclinations, rebellious passions, ailments of the body—these are all we can call our own. By nature we are prouder than peacocks, we cling to the earth more than toads, we are more base than goats, more envious than serpents, greedier than pigs, fiercer than tigers, lazier than tortoises, weaker than reeds, and more changeable than weather-cocks. We have in us nothing but sin, and deserve only the wrath of God and the eternity of hell.
80. Is it any wonder then that our Lord laid down that anyone who aspires to be his follower must deny himself and hate his very life? He makes it clear that anyone who loves his life shall lose it and anyone who hates his life shall save it. Now, our Lord, who is infinite Wisdom, and does not give commandments without a reason, bids us hate ourselves only because we richly deserve to be hated. Nothing is more worthy of love than God and nothing is more deserving of hatred than self.
81. Secondly, in order to empty ourselves of self, we must die daily to ourselves. This involves our renouncing what the powers of the soul and the senses of the body incline us to do. We must see as if we did not see, hear as if we did not hear and use the things of this world as if we did not use them. This is what St. Paul calls “dying daily”. Unless the grain of wheat falls to the ground and dies, it remains only a single grain and does not bear any good fruit. If we do not die to self and if our holiest devotions do not lead us to this necessary and fruitful death, we shall not bear fruit of any worth and our devotions will cease to be profitable. All our good works will be tainted by self-love and self-will so that our greatest sacrifices and our best actions will be unacceptable to God. Consequently when we come to die we shall find ourselves devoid of virtue and merit and discover that we do not possess even one spark of that pure love which God shares only with those who have died to themselves and whose life is hidden with Jesus Christ in him.
82. Thirdly, we must choose among all the devotions to the Blessed Virgin the one which will lead us more surely to this dying to self. This devotion will be the best and the most sanctifying for us. For we must not believe that all that glitters is gold, all that is sweet is honey, or all that is easy to do and is done by the majority of people is the most sanctifying. Just as in nature there are secrets enabling us to do certain natural things quickly, easily and at little cost, so in the spiritual life there are secrets which enable us to perform works rapidly, smoothly and with facility. Such works are, for example, emptying ourselves of self-love, filling ourselves with God, and attaining perfection. The devotion that I propose to explain is one of these secrets of grace, for it is unknown to most Christians. Only a few devout people know of it and it is practised and appreciated by fewer still. To begin the explanation of this devotion here is a fourth truth which is a consequence of the third.
Domine sancte, Pater omnipotens
O Holy Lord, Father Almighty
The text of this prayer appears in the Stimulus Divini Amoris. In the past this work has been attributed to St. Bonaventure (1218-1274) and to Henri of Beaume (d. 1439), but it is actually the work of Jacobus Mediolanensis (13th/14th century).From the Raccolta #66; Pius IX, Rescript in his own hand, April 11, 1874; S. P. Ap., Dec 13, 1932.
DOMINE sancte, Pater omnipotens, aeterne Deus, propter tuam largitatem et Filii tui, qui pro me sustinuit passionem et mortem, et Matris eius excellentissimam sanctitatem, atque omnium Sanctorum merita, concede mihi peccatori, et omni tuo beneficio indigno, ut te solum diligam, tuum amorem semper sitiam, beneficium passionis continuo in corde habeam, meam miseriam recognoscam, et ab omnibus conculcari et contemni cupiam; nihil me contristet nisi culpa. Amen.
O HOLY Lord, Father Almighty, everlasting God, for the sake of Thy bounty and that of Thy Son, who for me endured suffering and death; for the sake of the most excellent holiness of His Mother and the merits of all the Saints, grant unto me a sinner, unworthy of all Thy blessings, that I may love Thee only, may ever thirst for Thy love, may have continually in my heart the benefits of Thy passion, may acknowledge my own wretchedness and may desire to be trampled upon and be despised by all men; let nothing grieve me save guilt. Amen.
Tuesday, October 16, 2007
Week 6 - (10/20/07) - “Sacred Scripture”
“What Makes Us Catholic?”
Week 6 - 10/20/07
www.geocities.com/laurence_gonzaga/study.htm
youngadultsfc.blogspot.com
“Sacred Scripture”
I. Opening Prayer
a. St. Thomas Prayer for Students
b. Litany of St. Joseph (Latin Chant)
II. Review of Week 5
III. Study of the Catechism of the Catholic Church (CCC)
IV. “Sacred Scripture” - CCC # 101-141
V. Spiritual Reading: Time For God: A Guide to Prayer By Jacques Philippe, pp. 58-63
VI. Closing Prayer
a. Angelus
b. Intercessions
Time For God: A Guide to Prayer By Jacques Philippe, pp. 58-63
God may freely act in us. It is this, as so well illustrated by St. John of the Cross, which explains times of aridity, certain moments when the intelligence or the imagination do not function during prayer, and when we experience the impossibility of meditating or feeling anything at all. God allows this aridity, this "dark night," so that he alone may work on us in a profound way, just as a doctor anesthetizes a patient so that he may do his job tranquilly!
We will return to this theme, but let us keep in mind that if, despite our good will, we are unable to pray well and remain unmoved and incapable of beautiful thoughts, we should not become sad. Rather, let us offer up our poverty to God's action and our prayer will be more valuable than if we satisfied ourselves! St. Francis de Sales says, "Lord, I am no more than a dry log; set me afire!"
THE PRIMACY OF LOVE
The second fundamental principle is the primacy of love above everything else. St. Teresa of Avila says that in prayer what matters is not to think much but to love much. This is also a liberating consideration. If we cannot think, meditate, or feel anything, we can always love. If we are at the point of exhaustion, oppressed by distractions, and unable to pray, we can offer this to the Lord with serene confidence. In this way, we love and offer a magnificent prayer. Love is king, regardless of the circumstances, and everything always flows from it. Quoting St. John of the Cross, St. Therese of Lisieux would say, "Love profits from everything, from good as well as bad." Love profits from feelings as well as dryness, from inspirations as well as aridity, from virtue as well as sin.
This principle is united with the primacy of God's action over ours. In prayer, our principal task is to love, but in relation to God to love is, in the first place, allowing ourselves to be loved. This is not as easy as it seems! We must believe in love even when we have the tendency to doubt it. We must also accept our misery.
It is often easier to love than to allow ourselves to be loved. It is gratifying to reach out to others, to give, and to believe ourselves useful! Instead, allowing ourselves to be loved presupposes that we accept to do nothing, to be nothing. This is the first task of prayer: not to think, offer, or do anything for God, but to allow God to love us as little children, to give God the joy of loving us. This is hard because it supposes that we have unshakable faith in God's love for us. It also implies that we accept our poverty. This is a fundamental point: there is no authentic love for God that is not based on the recognition of the absolute priority of his love for us, and the understanding that before doing anything, we should learn to receive. In his first letter, St. John writes: "In this is love, not that we loved God but that he loved us" (1 Jn 4:10).
As regards God, the first act of love, the foundation of any act of love, is this: to believe that we are loved, to allow ourselves to be loved in our poverty, just as we are, regardless of our merits and virtues. If this is the foundation of our relationship with God, then we are on the right path. We will always fall into a kind of hypocrisy if we, and not God, occupy the first place, the center of our lives, our actions, and even of our virtues.
This point of view is very demanding. It requires decentralization, a great self-forgetfulness that is at the same time liberating. God does not await certain works, acts, or achievements from us. We are, after all, useless servants. "God does not need our works, but he thirsts for our love," says St. Therese of Lisieux. First, God asks us to allow ourselves to be loved, to believe in his love, and this is always possible. Prayer is fundamentally this: to place ourselves in God's presence and to allow him to love us. Love's response comes during or outside of prayer. If we allow ourselves to be loved, then God will personally work the good in us and give us the grace to carry out good works: "For we are what he has made us, created in Christ Jesus for good works, which God prepared beforehand to be our way of life" (Eph 2:10).
It follows that all we have to do in prayer is to seek love and to strengthen it. This is the only criterion for judging whether we are doing badly or well in prayer. Everything that inspires us to love is good. Of course, true love is not superficial or sentimental, even though ardent feelings have their value when God grants them to us.
Everything that nourishes our love for God is beneficial for our prayer. Whatever makes us grow in gratitude and confidence in God awakens or stimulates the desire for self-giving, of belonging to him, and of serving him faithfully, which should become a habitual part of our prayer.
Seek to be simple
In prayer, we must not ramble on or multiply thoughts and considerations that end up taking us away from true conversion of heart. What use are elevated and varied thoughts about the mysteries of the faith? What benefit is drawn from constantly changing the subject of meditation, or exploring the theological truths and Scripture passages if they do not lead to the firm resolution to give oneself to God and to renounce oneself for love of him? St. Therese of Lisieux says that to love is to give everything and to give one's self. If our daily prayers steadily revolve around and return to one idea: stirring our hearts into giving ourselves totally to the Lord, to be persistent in serving him, then such prayer would seem poorer and yet be better!
As regards the primacy of love, we have this example from St. Therese of Lisieux. Before she died, her sister, Sister Agnes, asked Therese, "What are you thinking about?" She answered, "I am not thinking about anything. I cannot think, I am suffering too much, and so I am praying." "And what do you tell Jesus?" "I don't tell him anything. I love him!"
This is the poorest yet the most profound of prayers: a simple act of love beyond words or ideas. We must seek to be simple. Ultimately, our prayers need not be more than this: no words, no ideas, not a succession of particular unique acts, but a single, simple act of love! We need time and the profound work of grace to acquire such simplicity, because sin has made us so complicated and fragmented. We should at least remember that the value of prayer is not measured by the abundance and variety of actions, but by making a simple act of love. The further we advance in the interior life, the simpler our prayer becomes.
Be warned of a temptation that may arise during prayer. Beautiful and profound thoughts and insights can occur to us while praying. They can come as illuminations regarding God's mystery or heartening insights about our life. These thoughts or inspirations, which may seem ingenious, can be a trap that we must guard against. Of course, God does grant us lights and inspirations during prayer, but we should realize that such thoughts can take us away from God's true presence. We can be carried away or exult in these inspirations, and we end up cultivating them to the point that we focus on them more than on God. Then, when our prayer ends, we realize that these were nothing great and rather futile.
Week 6 - 10/20/07
www.geocities.com/laurence_gonzaga/study.htm
youngadultsfc.blogspot.com
“Sacred Scripture”
I. Opening Prayer
a. St. Thomas Prayer for Students
b. Litany of St. Joseph (Latin Chant)
II. Review of Week 5
III. Study of the Catechism of the Catholic Church (CCC)
IV. “Sacred Scripture” - CCC # 101-141
V. Spiritual Reading: Time For God: A Guide to Prayer By Jacques Philippe, pp. 58-63
VI. Closing Prayer
a. Angelus
b. Intercessions
Time For God: A Guide to Prayer By Jacques Philippe, pp. 58-63
God may freely act in us. It is this, as so well illustrated by St. John of the Cross, which explains times of aridity, certain moments when the intelligence or the imagination do not function during prayer, and when we experience the impossibility of meditating or feeling anything at all. God allows this aridity, this "dark night," so that he alone may work on us in a profound way, just as a doctor anesthetizes a patient so that he may do his job tranquilly!
We will return to this theme, but let us keep in mind that if, despite our good will, we are unable to pray well and remain unmoved and incapable of beautiful thoughts, we should not become sad. Rather, let us offer up our poverty to God's action and our prayer will be more valuable than if we satisfied ourselves! St. Francis de Sales says, "Lord, I am no more than a dry log; set me afire!"
THE PRIMACY OF LOVE
The second fundamental principle is the primacy of love above everything else. St. Teresa of Avila says that in prayer what matters is not to think much but to love much. This is also a liberating consideration. If we cannot think, meditate, or feel anything, we can always love. If we are at the point of exhaustion, oppressed by distractions, and unable to pray, we can offer this to the Lord with serene confidence. In this way, we love and offer a magnificent prayer. Love is king, regardless of the circumstances, and everything always flows from it. Quoting St. John of the Cross, St. Therese of Lisieux would say, "Love profits from everything, from good as well as bad." Love profits from feelings as well as dryness, from inspirations as well as aridity, from virtue as well as sin.
This principle is united with the primacy of God's action over ours. In prayer, our principal task is to love, but in relation to God to love is, in the first place, allowing ourselves to be loved. This is not as easy as it seems! We must believe in love even when we have the tendency to doubt it. We must also accept our misery.
It is often easier to love than to allow ourselves to be loved. It is gratifying to reach out to others, to give, and to believe ourselves useful! Instead, allowing ourselves to be loved presupposes that we accept to do nothing, to be nothing. This is the first task of prayer: not to think, offer, or do anything for God, but to allow God to love us as little children, to give God the joy of loving us. This is hard because it supposes that we have unshakable faith in God's love for us. It also implies that we accept our poverty. This is a fundamental point: there is no authentic love for God that is not based on the recognition of the absolute priority of his love for us, and the understanding that before doing anything, we should learn to receive. In his first letter, St. John writes: "In this is love, not that we loved God but that he loved us" (1 Jn 4:10).
As regards God, the first act of love, the foundation of any act of love, is this: to believe that we are loved, to allow ourselves to be loved in our poverty, just as we are, regardless of our merits and virtues. If this is the foundation of our relationship with God, then we are on the right path. We will always fall into a kind of hypocrisy if we, and not God, occupy the first place, the center of our lives, our actions, and even of our virtues.
This point of view is very demanding. It requires decentralization, a great self-forgetfulness that is at the same time liberating. God does not await certain works, acts, or achievements from us. We are, after all, useless servants. "God does not need our works, but he thirsts for our love," says St. Therese of Lisieux. First, God asks us to allow ourselves to be loved, to believe in his love, and this is always possible. Prayer is fundamentally this: to place ourselves in God's presence and to allow him to love us. Love's response comes during or outside of prayer. If we allow ourselves to be loved, then God will personally work the good in us and give us the grace to carry out good works: "For we are what he has made us, created in Christ Jesus for good works, which God prepared beforehand to be our way of life" (Eph 2:10).
It follows that all we have to do in prayer is to seek love and to strengthen it. This is the only criterion for judging whether we are doing badly or well in prayer. Everything that inspires us to love is good. Of course, true love is not superficial or sentimental, even though ardent feelings have their value when God grants them to us.
Everything that nourishes our love for God is beneficial for our prayer. Whatever makes us grow in gratitude and confidence in God awakens or stimulates the desire for self-giving, of belonging to him, and of serving him faithfully, which should become a habitual part of our prayer.
Seek to be simple
In prayer, we must not ramble on or multiply thoughts and considerations that end up taking us away from true conversion of heart. What use are elevated and varied thoughts about the mysteries of the faith? What benefit is drawn from constantly changing the subject of meditation, or exploring the theological truths and Scripture passages if they do not lead to the firm resolution to give oneself to God and to renounce oneself for love of him? St. Therese of Lisieux says that to love is to give everything and to give one's self. If our daily prayers steadily revolve around and return to one idea: stirring our hearts into giving ourselves totally to the Lord, to be persistent in serving him, then such prayer would seem poorer and yet be better!
As regards the primacy of love, we have this example from St. Therese of Lisieux. Before she died, her sister, Sister Agnes, asked Therese, "What are you thinking about?" She answered, "I am not thinking about anything. I cannot think, I am suffering too much, and so I am praying." "And what do you tell Jesus?" "I don't tell him anything. I love him!"
This is the poorest yet the most profound of prayers: a simple act of love beyond words or ideas. We must seek to be simple. Ultimately, our prayers need not be more than this: no words, no ideas, not a succession of particular unique acts, but a single, simple act of love! We need time and the profound work of grace to acquire such simplicity, because sin has made us so complicated and fragmented. We should at least remember that the value of prayer is not measured by the abundance and variety of actions, but by making a simple act of love. The further we advance in the interior life, the simpler our prayer becomes.
Be warned of a temptation that may arise during prayer. Beautiful and profound thoughts and insights can occur to us while praying. They can come as illuminations regarding God's mystery or heartening insights about our life. These thoughts or inspirations, which may seem ingenious, can be a trap that we must guard against. Of course, God does grant us lights and inspirations during prayer, but we should realize that such thoughts can take us away from God's true presence. We can be carried away or exult in these inspirations, and we end up cultivating them to the point that we focus on them more than on God. Then, when our prayer ends, we realize that these were nothing great and rather futile.
Week 5 - (10/06/07) - “The Transmission of Divine Revelation”
“What Makes Us Catholic?”
Week 5 - 10/06/07
www.geocities.com/laurence_gonzaga/study.htm
youngadultsfc.blogspot.com
“The Transmission of Divine Revelation”
I. Opening Prayer
a. St. Thomas Prayer for Students
II. Review of Week 4
III. Study of the Catechism of the Catholic Church (CCC)
IV. “The Transmission of Divine Revelation” - CCC # 74-100
V. Spiritual Reading: The Journey Towards God by Fr. benedict Groeschel, CFR – Quotation of Mother Teresa of Calcutta On Conversion
VI. Closing Prayer
a. Angelus
b. Intercessions
Mother Teresa of Calcutta On Conversion
Conversion is love in action between God and the soul. The principal obstacle to conversion is sin. That is why the tenderness of God's love is so great that he gave us Jesus to wash away all our sins. He does this in confession through the merits of his Precious Blood. For that reason we go to confession and we become sinners without sin. This is true conversion: the love of God in the vivifying action offender and merciful love. The pure of heart can see God in every person. Then naturally such a person will want to share the joy of love with one's own family and neighbors, especially those who have done us harm or those whom we have harmed. This is truly the fruit of authentic conversion, because where there is love, there is God.
Letter to the Eucharistic Congress at Seoul, South Korea, October 1989
Week 5 - 10/06/07
www.geocities.com/laurence_gonzaga/study.htm
youngadultsfc.blogspot.com
“The Transmission of Divine Revelation”
I. Opening Prayer
a. St. Thomas Prayer for Students
II. Review of Week 4
III. Study of the Catechism of the Catholic Church (CCC)
IV. “The Transmission of Divine Revelation” - CCC # 74-100
V. Spiritual Reading: The Journey Towards God by Fr. benedict Groeschel, CFR – Quotation of Mother Teresa of Calcutta On Conversion
VI. Closing Prayer
a. Angelus
b. Intercessions
Mother Teresa of Calcutta On Conversion
Conversion is love in action between God and the soul. The principal obstacle to conversion is sin. That is why the tenderness of God's love is so great that he gave us Jesus to wash away all our sins. He does this in confession through the merits of his Precious Blood. For that reason we go to confession and we become sinners without sin. This is true conversion: the love of God in the vivifying action offender and merciful love. The pure of heart can see God in every person. Then naturally such a person will want to share the joy of love with one's own family and neighbors, especially those who have done us harm or those whom we have harmed. This is truly the fruit of authentic conversion, because where there is love, there is God.
Letter to the Eucharistic Congress at Seoul, South Korea, October 1989
Monday, October 1, 2007
Week 4 - (09/29/07) - “The Revelation of God”
“Are Catholics Christian?”
Week 4 - 09/29/07
www.geocities.com/laurence_gonzaga/study.htm
youngadultsfc.blogspot.com
“The Revelation of God”
I. Opening Prayer
a. St. Thomas Prayer for Students
b. Litany of the Saints
II. Review of Week 3
III. Study of the Catechism of the Catholic Church (CCC)
IV. “The Revelation of God” - CCC # 50-73
V. Spiritual Reading: The Imitation of Christ Chapter 58: HIGH MATTERS AND THE HIDDEN JUDGMENTS OF GOD ARE NOT TO BE SCRUTINIZED
VI. Closing Prayer
a. Novena to the Sacred Heart of Jesus
b. Intercessions
THE IMITATION OF CHRIST
BY THOMAS À KEMPIS
TRANSLATED FROM THE LATIN INTO MODERN ENGLISH
Digitized by Harry Plantinga, planting@cs.pitt.edu, 1994. This etext is in the public domain.
The Fifty-Eighth Chapter
HIGH MATTERS AND THE HIDDEN JUDGMENTS OF GOD ARE NOT TO BE SCRUTINIZED
THE VOICE OF CHRIST
MY CHILD, beware of discussing high matters and God's hidden judgments --why this person is so forsaken and why that one is favored with so great a grace, or why one man is so afflicted and another so highly exalted. Such things are beyond all human understanding and no reason or disputation can fathom the judgments of God.
When the enemy puts such suggestions in your mind, therefore, or when some curious persons raise questions about them, answer with the prophet: "Thou art just, O Lord, and righteous are Thy judgments";40 and this: "The judgments of the Lord are true and wholly righteous."41 My judgments are to be feared, not discussed, because they are incomprehensible to the understanding of men.
In like manner, do not inquire or dispute about the merits of the saints, as to which is more holy, or which shall be greater in the kingdom of heaven. Such things often breed strife and useless contentions. They nourish pride and vainglory, whence arise envy and quarrels, when one proudly tries to exalt one saint and the other another. A desire to know and pry into such matters brings forth no fruit. On the contrary, it displeases the saints, because I am the God, not of dissension, but of peace -- of that peace which consists in true humility rather than in self-exaltation.
Some are drawn by the ardor of their love with greater affection to these saints or to those, but this affection is human and not divine. I am He who made all the saints. I gave them grace: I brought them to glory. I know the merits of each of them. I came before them in the blessings of My sweetness. I knew My beloved ones before the ages. I chose them out of the world -- they did not choose Me. I called them by grace, I drew them on by mercy. I led them safely through various temptations. I poured into them glorious consolations. I gave them perseverance and I crowned their patience. I know the first and the last. I embrace them all with love inestimable. I am to be praised in all My saints. I am to be blessed above all things, and honored in each of those whom I have exalted and predestined so gloriously without any previous merits of their own.
He who despises one of the least of mine, therefore, does no honor to the greatest, for both the small and the great I made. And he who disparages one of the saints disparages Me also and all others in the kingdom of heaven. They are all one through the bond of charity. They have the same thought and the same will, and they mutually love one another; but, what is a much greater thing, they love Me more than themselves or their own merits. Rapt above themselves, and drawn beyond love of self, they are entirely absorbed in love of Me, in Whom they rest. There is nothing that can draw them away or depress them, for they who are filled with eternal truth burn with the fire of unquenchable love.
Therefore, let carnal and sensual men, who know only how to love their own selfish joys, forbear to dispute about the state of God's saints. Such men take away and add according to their own inclinations and not as it pleases the Eternal Truth. In many this is sheer ignorance, especially in those who are but little enlightened and can rarely love anyone with a purely spiritual love. They are still strongly drawn by natural affection and human friendship to one person or another, and on their behavior in such things here below are based their imaginings of heavenly things. But there is an incomparable distance between the things which the imperfect imagine and those which enlightened men contemplate through revelation from above.
Be careful, then, My child, of treating matters beyond your knowledge out of curiosity. Let it rather be your business and aim to be found, even though the least, in the kingdom of God. For though one were to know who is more holy than another, or who is greater in the kingdom of heaven, of what value would this knowledge be to him unless out of it he should humble himself before Me and should rise up in greater praise of My name?
The man who thinks of the greatness of his own sins and the littleness of his virtues, and of the distance between himself and the perfection of the saints, acts much more acceptably to God than the one who argues about who is greater or who is less. It is better to invoke the saints with devout prayers and tears, and with a humble mind to beg their glorious aid, than to search with vain inquisitiveness into their secrets.
The saints are well and perfectly contented if men know how to content themselves and cease their useless discussions. They do not glory in their own merits, for they attribute no good to themselves but all to Me, because out of My infinite charity I gave all to them. They are filled with such love of God and with such overflowing joy, that no glory is wanting to them and they can lack no happiness. All the saints are so much higher in glory as they are more humble in themselves; nearer to Me, and more beloved by Me. Therefore, you find it written that they cast their crowns before God, and fell down upon their faces before the Lamb, and adored Him Who lives forever.
Many ask who is the greater in the kingdom of heaven when they do not know whether they themselves shall be worthy of being numbered among its least. It is a great thing to be even the least in heaven where all are great because all shall be called, and shall be, the children of God. The least shall be as a thousand, and the sinner of a hundred years shall die. For when the disciples asked who should be greater in the kingdom of heaven they heard this response: "Unless you be converted and become as little children, you shall not enter into the kingdom of heaven. Therefore, whosoever shall humble himself as this little child, he is the greater in the kingdom of heaven."42
Woe to those, therefore, who disdain to humble themselves willingly with the little children, for the low gate of the heavenly kingdom will not permit them to enter. Woe also to the rich who have their consolations here, for when the poor enter into God's kingdom, they will stand outside lamenting. Rejoice, you humble, and exult, you poor, for the kingdom of God is yours, if only you walk in the truth.
Week 4 - 09/29/07
www.geocities.com/laurence_gonzaga/study.htm
youngadultsfc.blogspot.com
“The Revelation of God”
I. Opening Prayer
a. St. Thomas Prayer for Students
b. Litany of the Saints
II. Review of Week 3
III. Study of the Catechism of the Catholic Church (CCC)
IV. “The Revelation of God” - CCC # 50-73
V. Spiritual Reading: The Imitation of Christ Chapter 58: HIGH MATTERS AND THE HIDDEN JUDGMENTS OF GOD ARE NOT TO BE SCRUTINIZED
VI. Closing Prayer
a. Novena to the Sacred Heart of Jesus
b. Intercessions
THE IMITATION OF CHRIST
BY THOMAS À KEMPIS
TRANSLATED FROM THE LATIN INTO MODERN ENGLISH
Digitized by Harry Plantinga, planting@cs.pitt.edu, 1994. This etext is in the public domain.
The Fifty-Eighth Chapter
HIGH MATTERS AND THE HIDDEN JUDGMENTS OF GOD ARE NOT TO BE SCRUTINIZED
THE VOICE OF CHRIST
MY CHILD, beware of discussing high matters and God's hidden judgments --why this person is so forsaken and why that one is favored with so great a grace, or why one man is so afflicted and another so highly exalted. Such things are beyond all human understanding and no reason or disputation can fathom the judgments of God.
When the enemy puts such suggestions in your mind, therefore, or when some curious persons raise questions about them, answer with the prophet: "Thou art just, O Lord, and righteous are Thy judgments";40 and this: "The judgments of the Lord are true and wholly righteous."41 My judgments are to be feared, not discussed, because they are incomprehensible to the understanding of men.
In like manner, do not inquire or dispute about the merits of the saints, as to which is more holy, or which shall be greater in the kingdom of heaven. Such things often breed strife and useless contentions. They nourish pride and vainglory, whence arise envy and quarrels, when one proudly tries to exalt one saint and the other another. A desire to know and pry into such matters brings forth no fruit. On the contrary, it displeases the saints, because I am the God, not of dissension, but of peace -- of that peace which consists in true humility rather than in self-exaltation.
Some are drawn by the ardor of their love with greater affection to these saints or to those, but this affection is human and not divine. I am He who made all the saints. I gave them grace: I brought them to glory. I know the merits of each of them. I came before them in the blessings of My sweetness. I knew My beloved ones before the ages. I chose them out of the world -- they did not choose Me. I called them by grace, I drew them on by mercy. I led them safely through various temptations. I poured into them glorious consolations. I gave them perseverance and I crowned their patience. I know the first and the last. I embrace them all with love inestimable. I am to be praised in all My saints. I am to be blessed above all things, and honored in each of those whom I have exalted and predestined so gloriously without any previous merits of their own.
He who despises one of the least of mine, therefore, does no honor to the greatest, for both the small and the great I made. And he who disparages one of the saints disparages Me also and all others in the kingdom of heaven. They are all one through the bond of charity. They have the same thought and the same will, and they mutually love one another; but, what is a much greater thing, they love Me more than themselves or their own merits. Rapt above themselves, and drawn beyond love of self, they are entirely absorbed in love of Me, in Whom they rest. There is nothing that can draw them away or depress them, for they who are filled with eternal truth burn with the fire of unquenchable love.
Therefore, let carnal and sensual men, who know only how to love their own selfish joys, forbear to dispute about the state of God's saints. Such men take away and add according to their own inclinations and not as it pleases the Eternal Truth. In many this is sheer ignorance, especially in those who are but little enlightened and can rarely love anyone with a purely spiritual love. They are still strongly drawn by natural affection and human friendship to one person or another, and on their behavior in such things here below are based their imaginings of heavenly things. But there is an incomparable distance between the things which the imperfect imagine and those which enlightened men contemplate through revelation from above.
Be careful, then, My child, of treating matters beyond your knowledge out of curiosity. Let it rather be your business and aim to be found, even though the least, in the kingdom of God. For though one were to know who is more holy than another, or who is greater in the kingdom of heaven, of what value would this knowledge be to him unless out of it he should humble himself before Me and should rise up in greater praise of My name?
The man who thinks of the greatness of his own sins and the littleness of his virtues, and of the distance between himself and the perfection of the saints, acts much more acceptably to God than the one who argues about who is greater or who is less. It is better to invoke the saints with devout prayers and tears, and with a humble mind to beg their glorious aid, than to search with vain inquisitiveness into their secrets.
The saints are well and perfectly contented if men know how to content themselves and cease their useless discussions. They do not glory in their own merits, for they attribute no good to themselves but all to Me, because out of My infinite charity I gave all to them. They are filled with such love of God and with such overflowing joy, that no glory is wanting to them and they can lack no happiness. All the saints are so much higher in glory as they are more humble in themselves; nearer to Me, and more beloved by Me. Therefore, you find it written that they cast their crowns before God, and fell down upon their faces before the Lamb, and adored Him Who lives forever.
Many ask who is the greater in the kingdom of heaven when they do not know whether they themselves shall be worthy of being numbered among its least. It is a great thing to be even the least in heaven where all are great because all shall be called, and shall be, the children of God. The least shall be as a thousand, and the sinner of a hundred years shall die. For when the disciples asked who should be greater in the kingdom of heaven they heard this response: "Unless you be converted and become as little children, you shall not enter into the kingdom of heaven. Therefore, whosoever shall humble himself as this little child, he is the greater in the kingdom of heaven."42
Woe to those, therefore, who disdain to humble themselves willingly with the little children, for the low gate of the heavenly kingdom will not permit them to enter. Woe also to the rich who have their consolations here, for when the poor enter into God's kingdom, they will stand outside lamenting. Rejoice, you humble, and exult, you poor, for the kingdom of God is yours, if only you walk in the truth.
Wednesday, September 26, 2007
Week 3 - (09/22/07) - “Man’s Capacity for God”
“Are Catholics Christian?”
Week 3 09/22/07
www.geocities.com/laurence_gonzaga/study.htm
youngadultsfc.blogspot.com
“Man’s Capacity for God”
I. Opening Prayer
a. St. Thomas Prayer for Students
b. Litany of the Saints
II. Review of Weeks 1 “Depositum Fidei” and 2 “God’s Plan for Man”
III. Study of the Catechism of the Catholic Church (CCC)
a. “Man’s Capacity for God” : CCC # 26-49
IV. Spiritual Reading: “Christ is Passing By” by St. Josemaria Escriva
V. Closing Prayer
a. Angelus
b. Te Deum (Latin/English)
Spiritual reading:
RESPONDING TO GOD (Christ is Passing By, pp. 16-18)
It is under the "umbrella" of God's mercy that Christian existence should develop. Ever mindful of that, the Christian should strive to behave as a child of God. And what are the principal means to ensure that our vocation takes root? Today let me point out two of them, which are like living supports of Christian conduct: interior life and doctrinal formation, the deep knowledge of our faith.
First of all, interior life. How few really understand this! If they hear about the interior life, they imagine some dark church. For more than a quarter of a century I have been saying that such isn't the case. I talk about the interior life of ordinary Christians who habitually find themselves in the hubbub of the city, in the light of day, in the street, at work, with their families or simply relaxing; they are centered on Jesus all day long. And what is this except a life of continuous prayer? Isn't it true that you have seen the need to become a soul of prayer, to reach an intimacy with God that leads to divinization? Such is the Christian faith as always understood by souls of prayer— "A man becomes God," writes Clement of Alexandria, "because he loves whatever God
loves."
At first it will be more difficult. You must make an effort to seek out the Lord, to thank him for his fatherly and practical concern for us. Although it is not a question of sentiment, little by little the love of God makes itself felt like a rustle in the soul. It is Christ who pursues us lovingly. "Behold, I stand at the door and knock." How is your life of prayer going? At times don't you feel during the day the impulse to speak more at length with him? Don't you then whisper to him that you will tell him all about it later, in a heart-to-heart conversation?
In the periods expressly reserved for this rendezvous with our Lord, the heart is broadened, the will is strengthened, the mind, helped by grace, fills the world of human reality with supernatural content. The results come in the form of clear, practical resolutions to improve your conduct, to deal more charitably with all men, to spare no efforts—like good athletes— in this Christian struggle of love and peace.
Prayer then becomes continuous, like the beating of our heart, like our pulse. Without this presence of God, there is no contemplative life. And without contemplative life, our working for Christ is worth very little, for vain is the builder's toil if the house is not of the Lord's building.
Week 3 09/22/07
www.geocities.com/laurence_gonzaga/study.htm
youngadultsfc.blogspot.com
“Man’s Capacity for God”
I. Opening Prayer
a. St. Thomas Prayer for Students
b. Litany of the Saints
II. Review of Weeks 1 “Depositum Fidei” and 2 “God’s Plan for Man”
III. Study of the Catechism of the Catholic Church (CCC)
a. “Man’s Capacity for God” : CCC # 26-49
IV. Spiritual Reading: “Christ is Passing By” by St. Josemaria Escriva
V. Closing Prayer
a. Angelus
b. Te Deum (Latin/English)
Spiritual reading:
RESPONDING TO GOD (Christ is Passing By, pp. 16-18)
It is under the "umbrella" of God's mercy that Christian existence should develop. Ever mindful of that, the Christian should strive to behave as a child of God. And what are the principal means to ensure that our vocation takes root? Today let me point out two of them, which are like living supports of Christian conduct: interior life and doctrinal formation, the deep knowledge of our faith.
First of all, interior life. How few really understand this! If they hear about the interior life, they imagine some dark church. For more than a quarter of a century I have been saying that such isn't the case. I talk about the interior life of ordinary Christians who habitually find themselves in the hubbub of the city, in the light of day, in the street, at work, with their families or simply relaxing; they are centered on Jesus all day long. And what is this except a life of continuous prayer? Isn't it true that you have seen the need to become a soul of prayer, to reach an intimacy with God that leads to divinization? Such is the Christian faith as always understood by souls of prayer— "A man becomes God," writes Clement of Alexandria, "because he loves whatever God
loves."
At first it will be more difficult. You must make an effort to seek out the Lord, to thank him for his fatherly and practical concern for us. Although it is not a question of sentiment, little by little the love of God makes itself felt like a rustle in the soul. It is Christ who pursues us lovingly. "Behold, I stand at the door and knock." How is your life of prayer going? At times don't you feel during the day the impulse to speak more at length with him? Don't you then whisper to him that you will tell him all about it later, in a heart-to-heart conversation?
In the periods expressly reserved for this rendezvous with our Lord, the heart is broadened, the will is strengthened, the mind, helped by grace, fills the world of human reality with supernatural content. The results come in the form of clear, practical resolutions to improve your conduct, to deal more charitably with all men, to spare no efforts—like good athletes— in this Christian struggle of love and peace.
Prayer then becomes continuous, like the beating of our heart, like our pulse. Without this presence of God, there is no contemplative life. And without contemplative life, our working for Christ is worth very little, for vain is the builder's toil if the house is not of the Lord's building.
Friday, September 21, 2007
Clarification on my teaching on purgatory
Clarification on my teaching on purgatory
Email from Paul Dion, STL (Theology Editor of Parishworld.net)
Laurence:Your teaching about purgatory is fine but I find it a little too "sin oriented." If I am not mistaken the statements of the councils are primarily oriented to the temporal remains of sins already forgiven. This does not mean that venial sins and bad habits don't enter into the doctrine, but I suggest that you let your disciples know that there is temporal effect of forgiven sins involved in the Catholic doctrine about purgatory. This is important because the doctrine of indulgences is focused on the relief of temporal effects of sins by the spiritual practices defined by the Church.
Hi Mr. Dion:
Thank you for your comments, and giving me the opportunity to elaborate further. I suspect you are referring to the little section I had in week 2 of our YASFC study of the Catechism, where I had a section called “Why do Catholics Believe That?”, and it read:
Why Do Catholics Believe That?
Purgatory
1. Nothing impure can enter Heaven
2. If we die in a state of grace (no mortal sins on the soul), but still have some venial sins, bad habits, etc., we are still impure
3. So, if there is sin in this life, and none in the next, and if we are still sinning until we die, then between death and Glory, there must be a way we are purified.
4. This state or place is called Purgatory.
I think you are right. I focused this very short apologetics lesson on the idea of sin, rather than on the notion of the “temporal remains” of sin. Since this segment was apologetic in nature, the main point I wanted to instill in the group is that there is no impurity in heaven, and there is still impurities on our souls at the end of this life, so somehow we need to be cleansed. Whether this “time” in purgatory is temporal or existential in nature, is yet to be dogmatically defined. But, I do not exclude the points you made. In fact, digging through my archive, I found 2 relevant articles I wrote in 2006 which elaborates on your points.
What is the difference between the spiritual and the temporal damage of sin? (08/29/06)
Do Catholics still believe in Indulgences?(To René) (11/19/06)
Thank you.
Instaurare Omnia In Christo,
Laurence
Email from Paul Dion, STL (Theology Editor of Parishworld.net)
Laurence:Your teaching about purgatory is fine but I find it a little too "sin oriented." If I am not mistaken the statements of the councils are primarily oriented to the temporal remains of sins already forgiven. This does not mean that venial sins and bad habits don't enter into the doctrine, but I suggest that you let your disciples know that there is temporal effect of forgiven sins involved in the Catholic doctrine about purgatory. This is important because the doctrine of indulgences is focused on the relief of temporal effects of sins by the spiritual practices defined by the Church.
Hi Mr. Dion:
Thank you for your comments, and giving me the opportunity to elaborate further. I suspect you are referring to the little section I had in week 2 of our YASFC study of the Catechism, where I had a section called “Why do Catholics Believe That?”, and it read:
Why Do Catholics Believe That?
Purgatory
1. Nothing impure can enter Heaven
2. If we die in a state of grace (no mortal sins on the soul), but still have some venial sins, bad habits, etc., we are still impure
3. So, if there is sin in this life, and none in the next, and if we are still sinning until we die, then between death and Glory, there must be a way we are purified.
4. This state or place is called Purgatory.
I think you are right. I focused this very short apologetics lesson on the idea of sin, rather than on the notion of the “temporal remains” of sin. Since this segment was apologetic in nature, the main point I wanted to instill in the group is that there is no impurity in heaven, and there is still impurities on our souls at the end of this life, so somehow we need to be cleansed. Whether this “time” in purgatory is temporal or existential in nature, is yet to be dogmatically defined. But, I do not exclude the points you made. In fact, digging through my archive, I found 2 relevant articles I wrote in 2006 which elaborates on your points.
What is the difference between the spiritual and the temporal damage of sin? (08/29/06)
Do Catholics still believe in Indulgences?(To René) (11/19/06)
Thank you.
Instaurare Omnia In Christo,
Laurence
Week 2 - (09/15/07) - “God’s Plan for Man”
“Are Catholics Christian?”
Week 2 09/15/07
www.geocities.com/laurence_gonzaga/study.htm
“God’s Plan for Man”
I. Opening Prayer
a. St. Thomas Prayer for Students
II. Review
III. Read Pope Benedict XVI’s Homily of Sept 2, 2007 for the Youth
IV. Why Do Catholics Believe That?
a. Purgatory
V. Study of the Catechism of the Catholic Church (CCC)
a. “God’s Plan for Man”
b. Structure of the Catechism
c. CCC # 1-25
VI. Closing Prayer
Pope Benedict XVI’s Homily of Sept 2, 2007 for the Youth
Why Do Catholics Believe That?
Purgatory
1. Nothing impure can enter Heaven
2. If we die in a state of grace (no mortal sins on the soul), but still have some venial sins, bad habits, etc., we are still impure
3. So, if there is sin in this life, and none in the next, and if we are still sinning until we die, then between death and Glory, there must be a way we are purified.
4. This state or place is called Purgatory.
Study of the Catechism of the Catholic Church (CCC) - “God’s Plan for Man”
________________________________
Don't Be Seduced, Benedict XVI Tells Youth
Says World Needs Daring Christians
LORETO, Italy, SEPT. 2, 2007 (Zenit.org).- Benedict XVI invited half a million young people to go against the current in a world seduced by violence, despotism and "success at all costs."The Pope's appeal resounded at the closing Mass today in Loreto, where the Holy Father arrived Saturday for an encounter with youth from Italy and around the world."There are so many messages, above all through the media, that are being directed toward you! Be vigilant! Be critical!" the Pontiff exclaimed.Most of the young pilgrims had spent the night under the stars or in large tents. There were 150 bishops and 2,000 priests who concelebrated the Eucharist with the Pope.Benedict XVI spoke to the youth a few kilometers from the Italian national shrine, where, according to tradition, Mary’s house was carried stone by stone from Nazareth. He explained to the young people that the humility that they heard about in the Gospel passage read at Mass ("Whoever exalts himself will be humbled and whoever humbles himself will be exalted," Luke 14:11) is not "the way of renunciation but of courage."Under a scorching sun, the Bishop of Rome told the young people: "The message is this: Do not follow the way of pride but the way of humility."Go against the current: Do not listen to the interesting and seductive voices that today from many parts propose as models lives of arrogance and violence, of despotism and success at all costs, of appearances and having, of harm to being."Media influenceSpeaking of the enormous influence that media desire to have on young people, he told them: "Do not follow the current produced by this powerful attempt at persuasion."Do not be afraid, dear friends, to prefer the 'alternative' ways indicated by true love: a sober way of life attentive to others; affectionate relationships that are sincere and pure; an honest commitment in study and work; deep interest in the common good.”The Pope encouraged them to not be afraid "to appear different and be criticized for that which might seem foolish or unfashionable.""Your fellow young people, but also adults and especially those who seem the farthest from the mentality and values of the Gospel, have a profound need to see someone who dares to live according to the fullness of humanity manifested in Jesus Christ," he said."The way of humility, dear friends, is therefore not the way of renunciation but of courage,” Benedict XVI emphasized. "It is not the result of a defeat but the outcome of a victory of love over egoism and of grace over sin."
___________________________
SUMMARY:
Covered: God’s Plan for Man - CCC #1-25
(http://www.scborromeo.org/ccc/prologue.htm#I)
1. God wishes all to be saved, but not all respond to God’s call.
2. Salvation comes from Jesus Christ alone. If anyone is saved outside of the Church, while being invincibly ignorant of the true faith, it is because of Jesus Christ.
3. God is always near, inviting us to become His adopted children. From children of wrath, we become children of God.
4. The Apostles were sent to evangelize the world.
5. Followers of Christ are called to hand on the faith, from generation to generation, as if by hand to hand.
6. The law of believing (lex credendi); The law of living (lex vivendi); The law of worship (lex celebrandi); The law of prayer (lex orandi).
7. Catechesis is the Church’s efforts to make disciples of all nations.
8. Its purpose is to educate and instruct them in this life.
9. Catechesis is an education in the faith by teaching Christian doctrine in an organic and systematic way.
10. The timeline of the Christian faith: The initial procalamation of the Gospelàdeveloping the reasons for faithàexperience of Christian livingàparticipation of the life of God through the Sacramentsàbecoming part of the church communityàbecoming an apostle of Jesus Christ.
11. Catechesis draws from the councils. The Council of Trent formally organized catechesis.
12. The catechism is directed to all those who are responsible for catechesis, but not only the clergy and religious, but the lay persons. It is not only directed to Catholics, but also all Christians. It is not directed to Christians only, but all religions. It is not only to those who believe in God, but also atheists.
13. Purgatory is the final stage of the sanctification process; it is the place or state where we are being purged of the remaining temporal stains of our already forgiven sins.
Week 2 09/15/07
www.geocities.com/laurence_gonzaga/study.htm
“God’s Plan for Man”
I. Opening Prayer
a. St. Thomas Prayer for Students
II. Review
III. Read Pope Benedict XVI’s Homily of Sept 2, 2007 for the Youth
IV. Why Do Catholics Believe That?
a. Purgatory
V. Study of the Catechism of the Catholic Church (CCC)
a. “God’s Plan for Man”
b. Structure of the Catechism
c. CCC # 1-25
VI. Closing Prayer
Pope Benedict XVI’s Homily of Sept 2, 2007 for the Youth
Why Do Catholics Believe That?
Purgatory
1. Nothing impure can enter Heaven
2. If we die in a state of grace (no mortal sins on the soul), but still have some venial sins, bad habits, etc., we are still impure
3. So, if there is sin in this life, and none in the next, and if we are still sinning until we die, then between death and Glory, there must be a way we are purified.
4. This state or place is called Purgatory.
Study of the Catechism of the Catholic Church (CCC) - “God’s Plan for Man”
________________________________
Don't Be Seduced, Benedict XVI Tells Youth
Says World Needs Daring Christians
LORETO, Italy, SEPT. 2, 2007 (Zenit.org).- Benedict XVI invited half a million young people to go against the current in a world seduced by violence, despotism and "success at all costs."The Pope's appeal resounded at the closing Mass today in Loreto, where the Holy Father arrived Saturday for an encounter with youth from Italy and around the world."There are so many messages, above all through the media, that are being directed toward you! Be vigilant! Be critical!" the Pontiff exclaimed.Most of the young pilgrims had spent the night under the stars or in large tents. There were 150 bishops and 2,000 priests who concelebrated the Eucharist with the Pope.Benedict XVI spoke to the youth a few kilometers from the Italian national shrine, where, according to tradition, Mary’s house was carried stone by stone from Nazareth. He explained to the young people that the humility that they heard about in the Gospel passage read at Mass ("Whoever exalts himself will be humbled and whoever humbles himself will be exalted," Luke 14:11) is not "the way of renunciation but of courage."Under a scorching sun, the Bishop of Rome told the young people: "The message is this: Do not follow the way of pride but the way of humility."Go against the current: Do not listen to the interesting and seductive voices that today from many parts propose as models lives of arrogance and violence, of despotism and success at all costs, of appearances and having, of harm to being."Media influenceSpeaking of the enormous influence that media desire to have on young people, he told them: "Do not follow the current produced by this powerful attempt at persuasion."Do not be afraid, dear friends, to prefer the 'alternative' ways indicated by true love: a sober way of life attentive to others; affectionate relationships that are sincere and pure; an honest commitment in study and work; deep interest in the common good.”The Pope encouraged them to not be afraid "to appear different and be criticized for that which might seem foolish or unfashionable.""Your fellow young people, but also adults and especially those who seem the farthest from the mentality and values of the Gospel, have a profound need to see someone who dares to live according to the fullness of humanity manifested in Jesus Christ," he said."The way of humility, dear friends, is therefore not the way of renunciation but of courage,” Benedict XVI emphasized. "It is not the result of a defeat but the outcome of a victory of love over egoism and of grace over sin."
___________________________
SUMMARY:
Covered: God’s Plan for Man - CCC #1-25
(http://www.scborromeo.org/ccc/prologue.htm#I)
1. God wishes all to be saved, but not all respond to God’s call.
2. Salvation comes from Jesus Christ alone. If anyone is saved outside of the Church, while being invincibly ignorant of the true faith, it is because of Jesus Christ.
3. God is always near, inviting us to become His adopted children. From children of wrath, we become children of God.
4. The Apostles were sent to evangelize the world.
5. Followers of Christ are called to hand on the faith, from generation to generation, as if by hand to hand.
6. The law of believing (lex credendi); The law of living (lex vivendi); The law of worship (lex celebrandi); The law of prayer (lex orandi).
7. Catechesis is the Church’s efforts to make disciples of all nations.
8. Its purpose is to educate and instruct them in this life.
9. Catechesis is an education in the faith by teaching Christian doctrine in an organic and systematic way.
10. The timeline of the Christian faith: The initial procalamation of the Gospelàdeveloping the reasons for faithàexperience of Christian livingàparticipation of the life of God through the Sacramentsàbecoming part of the church communityàbecoming an apostle of Jesus Christ.
11. Catechesis draws from the councils. The Council of Trent formally organized catechesis.
12. The catechism is directed to all those who are responsible for catechesis, but not only the clergy and religious, but the lay persons. It is not only directed to Catholics, but also all Christians. It is not directed to Christians only, but all religions. It is not only to those who believe in God, but also atheists.
13. Purgatory is the final stage of the sanctification process; it is the place or state where we are being purged of the remaining temporal stains of our already forgiven sins.
Wednesday, September 19, 2007
Week 1 - (09/08/07) - Fidei Depositum by Pope John Paul II
“Are Catholics Christian?”
Week 1 09/08/07
www.geocities.com/laurence_gonzaga/study.htm
“Fidei Depositum”
I. Opening Prayer
a. St. Thomas Prayer for Students
II. Study of the Catechism of the Catholic Church (CCC)
a. Introduction to the Catechism – Fidei Depositum
III. DVD – Father Corapi – Introduction to the Catechism
IV. Closing Prayer
a. Angelus
Study of the Catechism of the Catholic Church (CCC) - Introduction to the Catechism – Fidei Depositum Apostolic Constitution of Pope John Paul II
“Are Catholics Christian?”
Week 109/08/07
www.geocities.com/laurence_gonzaga/study.htm
SUMMARY:
Covered: Fidei Depositum by Pope John Paul II (http://www.scborromeo.org/ccc/aposcons.htm)
1. A catechism is a compendium of texts in one volume, which explains the teachings of the Catholic Church.
2. The first universal catechism was the Catechism of the Council of Trent which was produced after that Council (still published by TAN).
3. Likewise the Catechism of the Catholic Church is a product of the Second Vatican Council, undoubtedly a valid Ecumenical Council of the Universal Church.
4. The deposit of faith is the entirety of the revelation which God gave us.
5. We are not God’s editors; we are His mail-carriers.
6. Jesus Christ taught us the Truth, handed it to the Apostles to guard and teach, and the mission of the Church throughout the ages, was not to edit the message, but to transmit it.
7. Imagine a “box of truth”, which Christ gave us. We start taking some stuff out of it which we don’t like, then we no longer have the fullness of the Truth which will save us.
8. Cafeteria Catholicism, just like Protestantism has this “box”, except lighter. That’s what happens if we take Our Blessed Mother, the Saints, The Mass, the Eucharist, 7 OT books, etc, out of the box.
9. Not all traditions were condemned in the NT; Jesus condemns traditions of men which run contrary to the Word of God. Yet, St. Paul commands us to hold to the traditions which they gave us:
~ 2Th 2:15 DRB (2:14) Therefore, brethren, stand fast: and hold the traditions, which you have learned, whether by word or by our epistle.
10. The Gospel was preached orally, before anything was ever written down.
11. Revelation therefore comes to us through two “streams”: (1) Sacred Scripture and (2) Sacred Tradition.
Week 1 09/08/07
www.geocities.com/laurence_gonzaga/study.htm
“Fidei Depositum”
I. Opening Prayer
a. St. Thomas Prayer for Students
II. Study of the Catechism of the Catholic Church (CCC)
a. Introduction to the Catechism – Fidei Depositum
III. DVD – Father Corapi – Introduction to the Catechism
IV. Closing Prayer
a. Angelus
Study of the Catechism of the Catholic Church (CCC) - Introduction to the Catechism – Fidei Depositum Apostolic Constitution of Pope John Paul II
“Are Catholics Christian?”
Week 109/08/07
www.geocities.com/laurence_gonzaga/study.htm
SUMMARY:
Covered: Fidei Depositum by Pope John Paul II (http://www.scborromeo.org/ccc/aposcons.htm)
1. A catechism is a compendium of texts in one volume, which explains the teachings of the Catholic Church.
2. The first universal catechism was the Catechism of the Council of Trent which was produced after that Council (still published by TAN).
3. Likewise the Catechism of the Catholic Church is a product of the Second Vatican Council, undoubtedly a valid Ecumenical Council of the Universal Church.
4. The deposit of faith is the entirety of the revelation which God gave us.
5. We are not God’s editors; we are His mail-carriers.
6. Jesus Christ taught us the Truth, handed it to the Apostles to guard and teach, and the mission of the Church throughout the ages, was not to edit the message, but to transmit it.
7. Imagine a “box of truth”, which Christ gave us. We start taking some stuff out of it which we don’t like, then we no longer have the fullness of the Truth which will save us.
8. Cafeteria Catholicism, just like Protestantism has this “box”, except lighter. That’s what happens if we take Our Blessed Mother, the Saints, The Mass, the Eucharist, 7 OT books, etc, out of the box.
9. Not all traditions were condemned in the NT; Jesus condemns traditions of men which run contrary to the Word of God. Yet, St. Paul commands us to hold to the traditions which they gave us:
~ 2Th 2:15 DRB (2:14) Therefore, brethren, stand fast: and hold the traditions, which you have learned, whether by word or by our epistle.
10. The Gospel was preached orally, before anything was ever written down.
11. Revelation therefore comes to us through two “streams”: (1) Sacred Scripture and (2) Sacred Tradition.
Tuesday, September 18, 2007
Introduction
Introduction
“Are Catholics, Christians?”
Young Adult Small Faith Community
~ St. Adelaide’s Catholic Church - Highland CA
WHO WE ARE:
A group of core young adults who have a desire to learn more about their Catholic faith. We are 100% faithful to Christ and His vicar on Earth, our Holy Father, and 100% faithful to the official teachings of the Catholic Church.
WHAT WE DO:
We have decided to study in an organic and systematic way, the teachings of our Church. The basis of our study will be: (1) The Sacred Scriptures; (2) The Sacred Traditions, as expressed to us in the Catechism of the Catholic Church; and (3) the current official documents given to us by the pope, synods, and teaching magisterium.
WHO IS INVITED TO OUR STUDY?
All young adults, between the ages of 16-35, are invited.
WHAT DO WE NEED?
The cost is free, and all you need is a Catholic Bible (DRB, RSV-CE, NAB, etc), and a copy of the Catechism.
WHEN DO WE MEET?
Every Saturday, 9:30-11:00AM, at the St. Adelaide’s Dove House (house property immediately west of St. Adelaide’s Church).
For more information:
http://www.geocities.com/laurence_gonzaga/study.htm
“Are Catholics, Christians?”
Young Adult Small Faith Community
~ St. Adelaide’s Catholic Church - Highland CA
WHO WE ARE:
A group of core young adults who have a desire to learn more about their Catholic faith. We are 100% faithful to Christ and His vicar on Earth, our Holy Father, and 100% faithful to the official teachings of the Catholic Church.
WHAT WE DO:
We have decided to study in an organic and systematic way, the teachings of our Church. The basis of our study will be: (1) The Sacred Scriptures; (2) The Sacred Traditions, as expressed to us in the Catechism of the Catholic Church; and (3) the current official documents given to us by the pope, synods, and teaching magisterium.
WHO IS INVITED TO OUR STUDY?
All young adults, between the ages of 16-35, are invited.
WHAT DO WE NEED?
The cost is free, and all you need is a Catholic Bible (DRB, RSV-CE, NAB, etc), and a copy of the Catechism.
WHEN DO WE MEET?
Every Saturday, 9:30-11:00AM, at the St. Adelaide’s Dove House (house property immediately west of St. Adelaide’s Church).
For more information:
http://www.geocities.com/laurence_gonzaga/study.htm
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