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Friday, June 30, 2006
Subject: HEALING THROUGH THE SACRAMENTS
Time: 2:03:11 AM EDT
Author: kewloldman3
Mood: Quiet
Healing through the Sacraments – Michael Marsch
‘Where do you get your inspiration?’ ‘From Jesus and the sacraments.’ –Mother Teresa
This is a very good book, and highly recommended for all the Church. It gives insight into the seven sacraments, within the context of our modern day. It expressed how people have moved away from their understanding and appreciation of the Gifts of the Sacraments in today’s society. Many people have lost the education and understanding of the importance of the Sacraments after Vatican II, seeing the changes in the Liturgy as changes in the basics of the Sacraments. The Sacraments have not changed over the past 2000 years, but our understanding has. This book touches on all seven sacraments and shows how each can and does provide not only spiritual graces, but physical and emotional healing as well. All seven of the Sacraments have healing powers when they are administered and accepted.
Sacraments are visible signs of an individual healing: ‘medicine for immortality,’ according to St Ignatius of Antioch, on of the Church’s first bishops.
The sacraments are meant to be experienced as personal encounters with Christ in his Church, so that the healing we so urgently need can go forth from them.
As a kid in Catholic school, taught the Baltimore Catechism, the Sacraments were: ‘The Sacraments are an outward sign, instituted by Christ to give grace.’ That was clear and precise I felt. No explanation needed, and most times, none given by teachers. It was cut and dry. Jesus gave us seven Sacraments and we were commanded to seek all of them if we were to be truly catholic.
As the results of Vatican II spread, I entered Catholic high school, were for the first time in my religious education, we were encourage to think and to ask the Holy Spirit for understanding and knowledge. I personally had no questions or dilemmas about Baptism, Confirmation, Holy Eucharist (except why some were turned away from the Table), Matrimony (even though as a gay man could not understand why only heterosexuals could marry), Holy Orders (again, I did question why priests could not marry and why women were excluded), and Last Rites or now called Sacrament of the Sick. Penance, whoa, that one always hit a sour note for me and I had more questions than I was told I should have. But we were encouraged after Vatican II to not rely only on what the priest and nuns said, but what the Holy Spirit in us was saying. We were not to be robots any more, yet, questioning things like the Sacraments was highly discouraged.
I have held since high school the belief, I was told very Anglican, that the Sacrament of Reconciliation or Penance, was sort of a means to get things off your chest – very much psychological, and was not required for forgiveness, but there if one wanted or needed it. I could not understand why one HAD to go to a priest to confess and be absolving of their sins. ‘Why go through an operator when you want to call long distance, when you can dial direct,’ I used to say. If you wanted to confess your sins to a man, a priest, well he was there for you, but it was not necessary for forgiveness.
In this book, I found that healing through the Sacrament of Reconciliation, is a means given to the Church by Jesus Christ, ‘acknowledgement of the perfection and greatness of God – and because of that the confession of my own imperfections especially of my lack of love for God.’
People who know me know that I do not use the word sin very much as I feel that since is the only Judge, who am I to tell someone they have sinned. I leave moral issues to the person and God. But what is sin? The English meaning of the word sin means to cut oneself off. Adam and Eve committed the first sin by cutting themselves off from the love of God.
This book talks about the wound of sin which I admit I had never heard of prior. The wound of sin is the damage done to their relationship with God; sinners not only give pain to God but also to themselves. Those wounds of sin not only affect the individual but also those in society: our partners, family, friends, co-workers, congregation … the entire society.
I have always believed that the Ten Commandments, which are broken into two parts: the first three referring to God and the remained referring to our neighbors. Jesus gave two commandments, the first deals with the love towards God, the second to our neighbor. Jesus combined the Ten Commandments into two. That is how I have believed since high school. A mortal sin is a sin that cuts us off from God because we have sinned against HIM. A venial sin are those sins we most often commit and always refer to our neighbor. Stealing, lying, adultery, disobedience, killing by any means – including not caring for the poor, … all these sins cut us off from God as we have sinned against our neighbor, as Jesus commanded us not to do. Many feel that their venial sins are like little white lies and they are ok. WRONG! When we hurt of neighbor we hurt God!
In the standard formula for absolution the priest says, ‘Through the ministry of the church may God give you pardon and peace.’ Peaceheals the wounds of sin, our relationship with us and others. Pardon is our liberation from sin, our healing relationship with God.
The healing effects of the Sacrament of Reconciliation according to the author of this book, ‘a real aid for so many people who are in physical and psychic distress will depend primarily on the priest’s internal attitude toward confession and toward the penitent.’ ‘Priest and penitent should first prepare themselves by prayer to celebrate the sacrament. The priest should call upon the Holy Spirit so that he may receive enlightenment and love.’ ‘The priest’s technical knowledge, but of prayer, enlightenment, and love – in short, it is a matter of faith, which enables him to recognize the soul’s sickness and to find the right remedy.’
Penance always demands that we are reconciled with our neighbor, whom we have sinned against. When Jesus was asked how to pray, He responded with the Lord’s Prayer,.. ‘forgive us this day … and forgive us our trespasses, as we forgive those who trespass against us.’ Jesus is telling us that as sinners, we sin always against others. Without us forgiving those who have hurt us, we can not ourselves be forgiven.
John Paul II said, ‘there is no sin, not even the most intimate and secret one, the most strictly individual one, that exclusively concerns the person committing it. With greater or lesser violence, with greater or lesser harm, every sin has repercussions on the entire ecclesial body and the whole human family.’
(continues to part II)
Written by kewloldman3
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Subject: HEALING THROUGH THE SACRAMENTS - Part II
Time: 1:55:06 AM EDT
Author: kewloldman3
Mood: Quiet
HEALING THROUGH THE SACRAMENTS
Part II
Our lack of love for our neighbor, the poor and downtrodden, are public sins even if they are only in our own hearts. Our lack of love is the sin. By sinning against our neighbor, we insult God, as all of us are created in the image and likeness of God.
When we look at our world today, our treatment of those who are not like us, are we not sinning against God when we sin against them by our actions, words and treatments? When we cross the street to avoid a homeless person who might hold out his or her hand for help, is not that a sin against God? When we attempt to pass laws, as many States have, to change their Constitutions and insert discrimination against others, making some to have fewer rights than the rest, a sin against God? When we deny two people of acknowledge of their God-fearing love for each other because of the genders, or deny children an adopted family because that same couple is of the same sex, not a sin against God? We sin every day. Every single day, even if we refuse to admit it, we sin against God and our neighbor. Anyone who tells you that they are born-again and a Christian and no longer sin, are not fooling God, only themselves. We hurt God always and are cut-off from His love, as every one of us is a sinner!
Sin against God through our sins against our neighbor is always our OWN sins, and not the sins of society or group. Only a person can sin! In today’s society we like to put the blame and guilt on our actions upon others. We blame the Church. We blame our parents. We blame the government. But when we sin, we alone are the responsibly party. I have always said, ‘you can’t guilt trip a catholic’ as catholics have been taught that we alone will have to stand before God and explain our actions, good and bad.
Martin Luther King, Jr. taught that there is ‘no such thing as a sinful situation but only people who let themselves be forced into sinful actions, who can nevertheless be brought by others example to sorrow and penance and so can be reconciled and healed.
‘Do what you want with us. Threaten our children, and we will go on loving you. Say that we are low, that we are worthless, and we will go on loving you. Throw bombs into our houses if you want to, and blow up our churches at dawn – we will go on loving you.’ – Martin Luther King, Jr.
"Lord God, our Father, you created the human being, man and woman, in your image and likeness, and you willed the diversity of peoples within the unity of the human family. At times, however, the equality of your sons and daughters has not been acknowledged, and Christians have been guilty of attitudes of rejection and exclusion, consenting to acts of discrimination on the basis of racial and ethnic difference. Forgive us and grant us the grace to heal the wounds still present in your community on account of sin,so that we will all feel ourselves to be your sons and daughters" – John Paul II, 22 March 2000
Many catholics today, clergy included, feel that a communal penance of the whole congregation is all that is needed for forgiveness. It is good to go before your brothers and sisters and confess our sins against them, but by the individual receiving the Sacrament of Reconciliation, receives from God forgiveness for those sins which our brothers and sisters have forgiven us of. God, who is also hurt by our sins against others, deserves our sorrow and humility in confessing of our sins.
‘If people are not ready to expose their own poverty and dependence on one another but try instead to maintain the illusion of possible independence, the community would do better not to call itself Christian, because in it the Crucified and Risen One has become illusory, and finally superfluous. The body of Christ is not only sick, but dead in such a place; worse yet, it is nonexistent, because the sign of Christ’s life and existence presupposes that each, in humility, value the other more than him – or – herself and does not simply look out for her or his own good but for that of the neighbor.’
‘Whoever is not for me is against me, and whosoever does not gather with me, scatters.’ Matthew 12:30.
This book has given me more than just food for thought on all the Sacraments, but has enriched my deeper understand of them. I now have, through the insight of this author, and prayer to the Divine Author, have come to a different opinion on the Sacrament of Reconciliation. I see more clearly for the first time, what my role as a Priest of Melchizedek with regards to all of the Sacraments. I have a deeper appreciation for all the Sacraments, especially Penance.
I recommend this title for all clergy and laity who are seeking an insightful look at those seven visible Gifts that were ‘instituted by Christ to give grace.’
Written by kewloldman3
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Tuesday, June 20, 2006
Subject: BIBLICAL FUNDAMENTALISM, What Every Catholic Should Know - Ronald D. Witherup. Liturgical Press
Time: 5:12:33 PM EDT
Author: kewloldman3
Mood: Quiet
Music: 'In Honor of St. Francis' Music for the Little Poor Man of Assisi - The Schola Cantorum of St. Peter
BOOK REVIEW & DISCUSSION
Biblical Fundamentalism, What Every Catholic Should Know: Ronald D. Witherup. ISBN: 0-8146-2722-6
(from back cover)
‘Biblical fundamentalisms remains a thorny pastoral problem. Not only do some fundamentalist attack the Catholic Church as anti-Bible, but also some fundamentalist attitudes have crept into Catholic circles and have begun to erode authentic Catholic teaching on the Bible. This book provides an overview of the origins, history, basic tenets, and problems with biblical fundamentalism and its influence in contemporary culture. It summarizes Catholic teaching on the Bible and points out both strengths and weaknesses in fundamentalist approach to the Bible.'
‘There are few pastoral resources that could be more welcome than this. Anyone who has had to deal with biblical fundamentalism – in their parish, in their family, or at the office – will be grateful for this thorough, thoughtful, and pastorally sensitive approach to the issue. Catholic readers will find here what fundamentalism entails; how it differs from Catholic teaching and ways to deal in a Christian spirit with fundamentalism themselves.” – Donald Senior, C.P., Catholic Theological Union.
My Review
I received this book yesterday and read through its 90 pages in one sitting. I found this book to be not only a great scholarly work, but one that can help me defend and share my Church’s view of the Bible.
Having spent most of my adult life in the Bible Belt, in a State home to the likes of Pat Robertson and Jerry Falwell, I have had to deal with fundamentalism not only on Church issues, but in daily life. This book showed me how fundamentalism easily creeps into our mind and our beliefs on the Word of God.
This work gives an in-depth explanation of what makes fundamentalism and Catholicism differ when it comes to the Bible. This book is called pastoral, but it is not just for the clergy, but for the laity. It is easy to understand and comprehend and can make all aware of how,
‘The fundamentalist approach is dangerous, for it is attractive to people who look to the Bible for ready answers to the problems of life. It can deceive these people, offering them interpretations that are pious but illusory, instead of telling them that the Bible does not contain an immediate answer to each and every problem. Without saying as much in so many words, fundamentalism actually invites people to a kind of intellectual suicide. It injects into life a false certitude, for it unwittingly confuses the divine substance of the biblical message with what are in fact human limitations. [i]’
This work goes out of its way to make sure that it does not promote any disrespect for the beliefs of those other than ours. It presents the facts of both sides, in a fair and scholarly manner.
At the end of the book there are a few most asked questions to catholics from fundamentalist and how we can answer them without the usual tit-for-tat battles which are most common. It gives things catholics can do to better understand the Bible and Tradition and an intelligent way to answer fundamentalists. It gives suggestion such as READING the Bible, something that many catholic have not ever put much effort, relying on the Church to give them what they need to know. But it also shows how to study the Holy Word. We must read the Scriptures in context; embracing objective, scientific study as essential.
One of the most common question I am asked, as I know most catholics are is, ‘why aren’t catholics born-again Christians?’ Here is the answer presented in the work:
‘ The inference of this question is usually that notion that Catholics aren’t really Christians because they do not accept Jesus as their own personal Savior, do not consider themselves “born again,” do not use the Bible, etc. Despite fundamentalist’s accusations, Catholics are indeed Christians. A Christian is essentially anyone who follows Jesus Christ and his message. By virtue of our baptism and attempt to put into action Jesus’ teachings, Catholics are no less Christian than anyone else who follows Jesus.
‘Of course,faith involves a lot more than a mere verbal assent. Fundamentalists have made the notion of being “born again” central to their faith. Catholics are not opposed to the idea of being born again. It is, after all, part of Jesus’ teaching in the Gospel of John; yet one should not how infrequent such language is in the New Testament. We should examine the central passage of a little more closely (John 3:3-6).
‘When Jesus tells the Jewish leader Nicodemus that he must be “born again” (Greek anothen), he makes a play on words. The word can mean “from above” (the heavenly world), and he will return there, and eventually gather all his followers there, Jesus comes down to this world above. Nicodemus misinterprets the saying to think he must crawl back into the womb. Thus, the notion of being born “again” is actually a misunderstanding. Jesus means that Nicodemus must be born anew, fresh, with the light of faith in Jesus. He goes on to tie in the notion with be being born “of water and the Spirit,” clear allusion to baptism. Thus, being born “from above” includes being baptized and coming to faith in Jesus Christ. Curiously, most fundamentalist do not connect the notion of baptism and conversion, despite the biblical evidence that does so.
“Catholics can accept the notion of being “born again” in the sense that faith requires ongoing conversion, over and over again, to Jesus Christ. It means making the spiritual life (the life above) the priority over earthly life (the life below). Although Catholics accept baptism as a one-time event, they do not believe that one’s conversion can be reducedto a specific movement in time or place when we were “born again.” Rather, we might say that we need to be born again and again. Catholics view conversion as an ongoing lifelong process. God’s grace sometimes can dramatically act in a person’s life for a sudden turnaround, but the normative experience is that most people experience a slow, gradual change in their lives as God’s grace slowly works to transform them into better human beings.’
Other questions addressed: ‘Why do catholics believe in human tradition rather than the Bible?’; ‘Where in the Bible does it say ….?’: ‘Why do catholics use the title “father” for priest when the Bible forbids it?’; Why do catholics worship Mary and the saints?’; ‘Why don’t catholics reject the theory of human evolution as contrary to the Bible?’: ‘Why do catholics believe in the Church and the sacraments?’; Why don’t catholics accept Jesus as their personal Lord and Savior?’[ii] ; ‘Why do catholics baptize infants’; ‘Why do catholics believe they earn salvation through good works?’; ‘Why do catholics confess their sins to a priest when only God can forgive sins?’; ‘What do catholics believe about the “rapture?”’. If anyone would like to have the books answer, just let me know and I will send to you.
I found this book to be of much spiritual help and to reinforce what I was taught by the Church in my life. I saw how fundamentalism has crept into my life and my beliefs about the Holy Scriptures. The Church is under attack by fundamentalist, but I see that an attack that can be caused by our own lack of knowledge of Sacred Scriptures. As more and more catholics and mainstream Protestants leave their Churches for the fundamentalist, we must learn why and what we need to do to bring people to a safe, welcoming and ever growing Church of Jesus Christ. This book would make a great addition to anyone in seminary, pastoral works or who just want to know, what every catholic should know about fundamentalism.
- Rev. Father David L. Fronek, osf
- 20 June 2006
[i] The Interpretation of the Bible in the Church [Rome: Pontifical Biblical Commission, 1193]
[ii] “Catholics do accept Jesus Christ as our personal Lord and Savior, but we do not approach this statement in the same fashion … For catholics, coming to faith and expressing itis a more complex and involved process. Catholics do not exaggerate the personal dimension of salvation. Jesus Christ came not simply to save me but the world. Salvation is mediated through a community of faith and not only through personal contact with Jesus. This is not to minimize it in its proper communal context.’
Written by kewloldman3
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