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9-5-00
What
is the RCIA and what do the
letters stand for? 12-1-00
What
are the "O
Antiphons", and where do
they come from? The antiphons were composed in the seventh or eighth century when monks put together texts from the Old Testament which looked forward to the coming of our salvation. They form a rich mosaic of scriptural images. These seven verses, or antiphons as they are called, appear to be the originals although from time to time other texts were used. They became very popular in the Middle Ages. While the monastic choirs sang the antiphons the great bells of the church were rung. A curious feature of these antiphons is that the first letter of each invocation may be taken from the Latin to form an acrostic in reverse. So the first letters of Sapientia, Adonai, Radix, Clavis, Oriens, Rex, and Emmanuel, provide the Latin words: ERO CRAS . The phrase spells out the response of Christ himself to the heartfelt prayer of his people: 'Tomorrow I will be there'." This
response is quoted from the
following link: http://www.pastoralink.org/subscription/seasonal/rpantiphon.htm 01-01-01
What is the Catholic service called "Restored Order" that some
churches have instead of First Communion? -Cathy, Wheaton, IL "Restored Order" refers to the practice of celebrating the sacraments of Baptism, Confirmation and Eucharist in the same order as the early Church did. In the early days, only adults were baptized. They received Baptism, which included an anointing with consecrated oil, and then received Communion. With the later practice of baptizing children and infants, there arose in the Middle Ages the reserving of the anointing rite for the local bishop. This gradually became a sacrament unto itself, received well after the Christian received the Eucharist. Returning to the original order of the Sacraments of Initiation is reflected in the Rite of Christian Initiation of Adults (RCIA). This rite also applies to unbaptized children who have reached catechetical age, normally assumed to be around age seven. After moving through the process of initiation, these children receive Baptism, Confirmation and Eucharist at the Easter Vigil. This means that, in the same parish, you might have some young people celebrating First Eucharist alone, and later receiving Confirmation as an adolescent, and others receiving Baptism, Confirmation and Eucharist together! Both approaches are canonically acceptable. There is much talk today about choosing one approach over the other, but, for the foreseeable future, the Church will have both approaches at work. 2-9-01 Did Jesus have any
half brothers or sisters? Jeremy, Shakopee, MD While the biblical sources are inconclusive, there is a long-standing tradition of teaching that Mary remained a virgin after the birth of Jesus. In the study Mary in the New Testament (ed. R. Brown, New York: Paulist, 1978), pp. 65-72, an ecumenical group of scholars suggests that the biblical evidence neither runs contrary to nor supports this view. 4-1-01 I used to be an
ardent Catholic - i.e Mass and rosary every day. However I've fallen away due to
living a sinful life. When I pray now for conversion I feel like I'm not receiving
anything. I feel abandoned. In a word, try as I might, I just can't get excited
about the faith again. Why not? Many Christians tell stories of dramatic conversion experiences that almost instantaneously turn their lives around, but this is not the experience of all believers. Sometime God speaks in a whisper, not a roar. The very fact that you are praying for conversion tells me that God is working in your life. Sometimes our faith gives us times of great emotional consolation and joy; sometimes we suffer from sadness and unknowing. Faith leads us to struggle on, even when we don't feel the blessings or presence of God. That is what faith is all about!! The other thing I am wondering is whether or not you have sought out the company of other Christians, a spiritual director, or made any moves to return to the Sacraments, especially the Sacrament of Reconciliation. We need the support and companionship of fellow believers, and we need the grace of the sacraments as food for our journey. You, of course, can turn your life over to God in solitary prayer, and God will respond. But I deeply believe that the strongest way we can experience the consolation of God's presence is through the touch of others who love us as God does, and through the Sacraments that make God's love real and concrete. A spiritual director could be particularly helpful here. Both clergy and lay professionals serve in this capacity. Your local parish should have contact information. I pray that you God will grant you the peace of knowing that you are not alone, and that you are loved. 5-1-01 Why do Roman
Catholics make the Sign of the Cross from left to right, while the Eastern
churches make it from right to left? The New Dictionary of Sacramental Worship tells us that the earliest evidence we have for the Sign of the Cross is from the 2nd Century. The earliest form of the devotion seems to have been making a cross with the thumb, either on the forehead, chest, or eyes. This eventually evolved into movement from forehead to chest, and then from right to left shoulder. Many suggest that the 6th century heresies claiming Christ had only one nature are responsible for the practice of making the Sign of the Cross with two fingers, emphasizing the human and divine natures in Christ. In the East, Christians used three figures as a symbol of the Trinity. It was not until the 13th Century that Pope Innocent III prescribed the signing of the body with three fingers and touching the right and then left shoulder. We do not know why Rome later changed the practice to the open hand, and movement from the left to right shoulder. Some have suggested that this practice arose simply out of the Schism and conflict between East and West. Whatever the reason for the change, it appears that the East has preserved the earliest form of the Sign of the Cross, with movement from right to left. 6-1-01 Is crossdressing a
sin? Bethany Marie, Elkridge, MD The Catechism of the Catholic Church defines sin
in the following way: When considering the "sinfulness" of any act or behavior, an individual can use the above definition to discern:
7-01-01 Can a catholic
infant baptism take place outside or must it be done within a church? - Tim,
Killington, VT Obviously, this canon precludes baptism in private homes, the hospital, near a babbling brook, etc! In a case of necessity, such as when a person is in danger of death, baptism can be administered anywhere (See Canons 850, 860). The rationale behind these laws is simple: Since by baptism, one is brought into the Church, it is a communal, not a private event. Therefore, it should take place in a parish, preferably one's own parish. The Code also suggests that this is a sacrament best celebrated on the day of the Lord's Resurrection, Sunday (Canon 856). 8-1-01 As a Catholic, do you believe it is morally acceptable to expel a teen student from her Catholic school if she is pregnant? - Brittany, Metairie, LA Brittany - I do not believe it is appropriate to expel a student because of pregnancy. That being said, there are a number of less extreme choices that a school might make in this type of situation. Without knowing the circumstances or the student, it would be impossible to make a call. Check out this link to a May 15, 2001 article by Christopher Gaul, Associate Editor of Baltimore's Catholic Review: Catholic high schools grapple with sensitive complex choices This is an excellent overview of the challenge to be faithful to Church teaching on Respect for Life, and to be sensitive to the needs of the teenager as well. The article notes that schools around the Archdiocese of Baltimore deal with this issue in varying ways. The policy of the Archdiocese states that: "In cases of student pregnancy, the principal or designee meets with the student and parents/guardians to determine the wisest procedure for the benefit of all." The challenging questions that Catholic high schools ask in these cases include:
9-1-01 Does
a Catholic of the Latin/Roman rite need to get permission to attend a different
rite (Maronite)? I know you must attend the rite that you were baptized into,
but at various times, can you attend a rite's services so long as that rite is
in union with Rome? Yes, you can. The USCCB's Committee on the
Relationship Between Eastern and Latin Catholic Churches writes: To make things even clearer, they continue with:
"Holy Communion may be received in any Catholic Church." 10-1-01 I need info on why no meat on Fridays when it started, why it started, and if possible a web site where I can read more about it. Thank you. - Sean, Tucson, AZ Fasting and abstinence from meat are ancient practices, pre-dating even the Old Testament. They are penitential practices which remind us to seek God first, above all else. From the earliest days of Christianity, the Church used Fridays to commemorate the passion and death of Jesus. It seemed only fitting that we would perform acts of penance and sacrifice on this day. You can more information about this tradition at these links: Americancatholic.org:
The Catholic Encyclopedia (1913 edition) on Abstinence: http://www.newadvent.org/cathen/01067a.htm Note that the Catholic Encyclopedia contains historical references, but is not quite up to date on current practices! 11-1-01 I attended a funeral service at an Episcopal Church where Communion was distributed. I did not participate in the Communion - What is the correct procedure and why? Donna - Frederick, MDThe correct procedure regarding communion is spelled out in Canon 844 of the Code of Canon Law: Can. 844 §1 Catholic ministers may lawfully administer the sacraments only to catholic members of Christ's faithful, who equally may lawfully receive them only from catholic ministers, except as provided in §§2, 3 and 4 of this canon and in can. 861 §2. The exceptions noted here refer mostly to emergencies or times of urgent need when the ministers of the person's normal community are unavailable, or special circumstances involving the Eastern churches. In his Catholic Update on the Subject (May 2000): Eucharist: Sign and Source of Christian Unity, Thomas Richstatter, OFM explains the practice this way: We cannot put forth signs of unity when obvious division still exists. Receiving Communion at the same altar is not a sign of unity when we do so with the intention of separating afterwards to return to our various Churches. In short, the Catholic Church teaches that we should not pretend to have true unity if, in reality, we are separated from other Christian bodies. That separation is often seen now not so much over basic beliefs as it is over mutual recognition of the validity of Holy Orders. The Eucharist is more than food for the individual Christian. When we come together to celebrate the Eucharist we express who we are as Church. The liturgy, especially the Eucharist, "is the outstanding means whereby the faithful may express in their lives and manifest to others the mystery of Christ and the real nature of the true Church" (Constitution on the Sacred Liturgy, 2). I highly recommend that Catholic Update for a full consideration of this practice. If the link above does not work, go to www.americancatholic.org, and do a search on the keyword intercommunion. 12-1-01 Where in the Bible does it show, teach or tell that Mary was assumed into heaven. Or was this made up by the Catholic Church, as I and others have been unable to find it in the Bible? - Louis, Reistertown, MD It is true that there is no explicit
reference in the Bible to Mary's assumption into heaven. This dogma has been
carried in the Church as part of its Tradition. Roman Catholics believe that
while public revelation ceased with the death of the last Apostles, the Church
has continued to grow in its understanding of that revelation. Since its
earliest days, the Church has concerned itself with helping Christians
understand the full impact of what we find in the Scriptures. You can find a
good summary of this in the Scripture from Scratch article, Interpreting
the Bible: The Right and the Responsibility: (http://www.americancatholic.org/Newsletters/SFS/an0997.asp) The Church's teaching on the Assumption has grown out of its understanding of Jesus' Resurrection, and Mary's role in Jesus' life. It is intimately connected to the Church's teaching about Mary's Immaculate Conception. As the one chosen to be the Mother of God, Mary was conceived free from original sin. In the same manner, we believe that, after she died, she shared in the "first fruits" of Christ's resurrection by being taken, body and soul, into heaven. Mary is truly "blessed among women" (Luke 1:42); these teachings highlight her unique role as mother of Jesus, and as a truly amazing woman. 2-1-02 I
have read about the virgin of Guadalupe. I have some questions about what
she told Juan Diego. Can
you tell me where the Bible says that we should build temples to Mary? And
I don't know where the Bible says that Mary can hear our prayers. Can you
find support for this in the Bible anywhere. Why should we not pray
directly to God in the name of Jesus Christ. 1 Timothy 2:5 says that Jesus
is the mediator between God and Man. Why would the real Virgin Mary tell
someone to build a temple to her? Why not build a temple to Jesus and God
the Father? I hope you can answer these things for me. And please give
specific reference to the Bible to support this. Pamela - There is an excellent, detailed response to part of your question available at the Catholic Answers page, "Praying to the Saints": http://www.catholic.com/library/Praying_to_the_Saints.asp This article addresses why we ask for the intercession of Mary, and the intercession of the saints. The author's basic point is that we ask those who have gone before us in faith to pray for us, just as we ask Christians here on earth to pray for us. We believe that, through the Resurrection, we are united to those who have fallen asleep in death, and that those who are in the exquisite presence of God are in a special position to intercede for us. It is really that simple. As to the part about Our Lady of Guadalupe, and her revelation to Juan Diego, I am not sure why she would ask for a building to be erected in her honor. At the same time, there are countless testimonies to how pilgrimages to Guadalupe or to other shrines dedicated to Mary or another saint have led people to a deeper walk with Jesus Christ. I think the basic point is that any disciple of Jesus, living on the planet or in communion with him in heaven, can share the Good News that brings others to believe. The scriptural references to Mary are pretty sparse. One such example is: "...and Elizabeth, filled with the holy Spirit, cried out in a loud voice and said, 'Most blessed are you among women, and blessed is the fruit of your womb. And how does this happen to me, that the mother of my Lord should come to me?'" (Luke 1:42-43) Much of Roman Catholic teaching about Mary is based within its living Tradition. From the earliest days, Christians had to apply the timeless truths of the Scriptures to new situations that the authors of the Scriptures had never considered. Early Church councils wrestled with what what the Scriptures meant when they said that Jesus was "Lord", and the Son of God. The doctrine of the Trinity was another teaching that was not explicitly explained in the Scriptures. They also spent a lot of time thinking through the implications of Mary being the Mother of Jesus. The teaching authority of the Church continues this role of applying the Gospel to our contemporary situations. The hierarchy applies Gospel principles to such issues as human cloning, euthanasia, and reproductive technologies, that our sacred writers never dreamed of addressing. You won't find exhaustive teachings on these issues in the Scriptures, but you will find grounding principles that the Church can apply to new situations. 3-18-02 - Richard S, of
Adamstown, offers this addition to why we find the word "temple" in
the transcript: 3-15-02 As a Catholic, I understand that we are encouraged to attend mass regularly; however, according to the laws of the Church, how often are we required to actually attend mass? - David, Syracuse, NY Canon 1247 of the Code of Canon Law
states: There is more helpful information available in the archives of the "Ask the Wise Man" column at AmericanCatholic.org. For their response to the question, "Is it a Sin to Miss Mass?", visit the following link: http://www.americancatholic.org/Messenger/Jul1998/wiseman.asp#F2 5-1-02 Why is the Easter Season 50 days long? This is a great question. I had to do a bit of scouting around to get the answer. When I did find it, the answer seemed obvious. Let me quote from St. Hugo of the Hills Catholic Church, in Bloomfield Hills, Michigan. They offer a great explanation at their site, www.sthugo.org : The Jewish people mark the spring with two great festivals, Pesach and Shavuot known to us as Passover and Pentecost. Pesach comes with the full moon after the spring equinox. In Israel it falls at the season of the barley harvest. Shavuot comes 50 days later, at the season of the wheat harvest. Both are festivals that recall the very soul of Israel’s existence as a people. Pesach renews the going out from Egypt when the Lord heard the groaning of the slaves and brought them out with a mighty hand. Shavuot marks the giving of the law on Sinai, the covenant between God and every generation of the Jewish people For Christians, these 50 springtime days begin with that Pesach of which Paul wrote: Christ our Passover has been sacrificed. And the 50 days end with the story of the Spirit rushing upon the disciples on Shavuot. -- from www.sthugo.org/easter.htm 6-1-02 Is
it possible that any of the Apostles were married? 7-1-02 I have a question
about wearing the Rosary. I was always taught this was not proper but more and
more I see people wearing the rosary like a necklace. Can you help? 9-01-02 Is
it okay to receive communion from the chalice by dipping the host? It seems a
lot more hygienic. [UPDATE - 9-3-02]
I noted your response re dipping the host in wine at communion. My question is:
why is this deemed to be acceptable in exceptional cases and why cannot a
communicant perform this her/himself? The present system is unhygienic and
concern for health of self and/or others does preclude some parishioners from
receiving both forms. Many thanks for your time. Karen: I do not believe that hygiene is the issue here. A document from the Sacred Congregation for Divine Worship, from June, 1970, SACRAMENTALI COMMUNIONE, EXTENDING THE PRACTICE OF COMMUNION UNDER BOTH KINDS, concludes that "Intinction makes access to communion under both kinds easier and safer for the faithful of all ages and conditions; at the same time it preserves the truth present in the more complete sign." In the latter part, it is of course referring to presenting the Body and Blood of Christ to the communicant as one reality. There is some room for local adaptation by Bishops' Conferences. You might want to see what your bishops have to say about this issue. I hope this information is helpful! Chris Weber, Director, CEM Center 10-1-02 Is it proper not to move down in your pew when someone else wants to sit there? I notice a lot of people simply move their legs so others can pass by them in the pew. Thanks. - Cynthia, Baltimore, MD I think you are going to have to contact "Miss Manners" about this one! My read on it is that there might be any number of reasons why people might actually need to be on the outside: children who want to see, having a young child who may need to be taken out during mass, a physical condition that demands ready access to the aisle, etc. On the other hand, they may just prefer to be on the aisle. It's somewhat akin to the "aisle or window" dynamic on an airplane. Of course, if the pews are very close together, it might be better for people to stand up and move into the aisle in order to let people by. Is it "proper"? If convention and common practice have any say, it is certainly acceptable. In any individual situation, courtesy and polite smiles will carry the day. 11-01-02 Can an unbaptized person marry a Catholic in
a Catholic church and have a mass in the ceremony? - Lisa, Bethesda, MD There are other issues to consider when marrying an unbaptized person. For more information, see this posting about "Mixed Marriages" at the Diocese of Wheeling-Charleston's website: http://www.dwc.org/questions/Marriage/mixed.htm 04/01/03 - Why does the crucifix get covered during Lent? -Joey, Woodsboro, MD Joey - Here is one explanation that I found on the Web: "Veiling the cross during Lent is an ancient custom. The original custom was to veil the cross during Passiontide which historically began on the second to last Sunday in Lent. The gospel in the old lectionary for that Sunday included John 8:59 where we read, '. . . Jesus hid himself and went out of the temple.' Gradually the meaning expanded. Since the cross of Christ was covered it seemed inappropriate that other saints should be visible when Christ was not; so all statues and crosses began to be veiled with the exception of the 'Stations of the Cross.'...The chief idea here seems to be to create a fast for the eyes that coincides with the bodily fast of this season. Also, in the same way organ music was traditionally scaled back to only accompany congregational singing to provide a fast for the ears. " Source: http://www.stnm.org/meditation/feb02.html While the practice of veiling crosses throughout the entire season of Lent is not officially on the books any more, there are still references in the Sacramentary to removing crosses from the church after the Holy Thursday mass, or covering them if they cannot be removed. When this is done, the traditional unveiling of the cross on Good Friday makes more sense. 5-1-03 I was surfing the net for info and thought you might be able to shed some light on a question for me. I know we are not expected to imitate the saints but it is important for me that I have a good understanding regarding the subject of corporal mortification. Is severe penance right or wrong? Some saints opposed it (Philip Neri) and others such as Rose of Lima put herself through terrible pains. Are there accepted methods in the church or could the saints have used any method for inflicting pain on themselves? This is very confusing for me as I have always thought that it was my duty to look after myself and others? I look forward to your response. God Bless - Jack, Victoria Jack - You need not be confused! Yes -- it is your duty to look after yourself and others. Not only that, but your body is indeed a Temple of the Holy Spirit, and you should be a careful steward of it. Severe penance is not an acceptable practice today. At the same time, we can still venerate saints who practiced it, and even admire other elements of their spiritual journeys. There are practices from earlier cultures that we do not find acceptable today. One example: the New Testament takes no stand against slavery, and yet our culture considers the practice immoral and unjust. Saints who practiced severe penance lived in a time where the body was perceived as evil and the spirit was seen as good. In that context, it made sense to "tame" the body through harsh penances. Modern Christians have developed a more holistic spirituality, one that doesn't separate body and spirit. We are created in God's image, and our entire being - not just our spirit - was created to praise and glorify God. There is most definitely a place for self-discipline and self-denial. Fasting and other penitential practices can help us to draw closer to God. However, practices beyond occasional fasting or small sacrifices (ie. "giving something up for Lent") should be monitored with the help of a spiritual director. In every case, excess should be avoided. 7-1-03 Hello, I had a question regarding my child's baptism. We moved to this area not long ago and inquired at a local parish about baptism. We took the pre-baptism class and then we were told that we could not have him baptized because we were not married in the Catholic church. I was raised Catholic and my husband was raised Baptist. We were married in the United Methodist Church. I consider myself Catholic and would like to have my baby baptized. Is this policy a local archdiocesan policy or not? Is there any way I can have him baptized in the Catholic church? Thank you. - Name and Location withheld The only stipulation in Canon Law about Baptism has to do with a guarantee from parents that the child will be raised in the Catholic faith. Here is the actual text: Can. 868 §1 Part 2 of this Canon is the one that is pertinent in your case. However, your marital status doesn't have direct bearing on it. You do not need to be validly married to raise your child in the Catholic faith. At the same time, the parish needs some "wellfounded hope" that your child will be raised in the faith. Did you tell the people in charge of Baptism preparation that you do not attend mass or participate in your faith, and that you wanted to have your child baptized as merely a social convention? That is about the only outright reason for refusing baptism - unless there is more information about your situation that you haven't conveyed. Even then, a keyword in the Canon above is deferred. Another question: was it the pastor of the parish who told you your child couldn't be baptized? If not, you should get a definite read on this situation from him. 9-1-03 Please help me settle a friendly argument. Are people from the Eastern Orthodox religion Catholic? I say no, my friend says yes. You win the argument! Your friend is confusing people from the Orthodox Churches with Eastern Catholics. The Eastern Catholic Churches are churches which remain in full communion with the Bishop of Rome, while the Orthodox Churches acknowledge the patriarch of Constantinople as their spiritual leader. For a clear look at distinctions between the different communions, as well as
how we have interacted with them over the centuries, check out the January 2000
Youth Update at americancatholic.org: 12-1-03 Why do stop we formal CCD education after the 8th grade? I am a catechist with our local parish in Kendall Park, NJ. I could not address this question to my students that still are not quite clear on the faith and what they are supposed to feel. The best I could do was encourage that they continue to attend all parish activities and daily mass if possible. - Cuqui, Somerset, NJ The reason you are confused about the issue is because it doesn't make sense! Our journey of growing in faith shouldn't end at the 8th grade. We are all called to lifelong growth in faith. All of the major documents issued by the Church attest to this. The General Directory for Catechesis, issued by Rome, states: "All the baptized, because they are called by God to maturity of faith, need and have therefore a right to adequate catechesis." (GDC 167) If it isn't obvious, "all the baptized" includes people of all ages and stages in life! There are any number of reasons why our formal programs stop early, or don't include all members of the community. Perhaps the major reason is simply tradition, that we are "stuck" in a pattern of catechesis for young kids only. Many parishes are expanding offerings to adolescents and adults. This takes planning, initiative, and financial resources. It is challenging, but there are many people across the country who are taking creative initiatives in this regard. I suggest you raise the question with your catechetical leader!
Marie, there are at two levels of response to this question. There is first the matter of non-Christians who might wish to receive the sacrament of penance. Then there is the matter of a baptized Christians who might ask to receive. Let's consider each in turn. Non-Christians While the individual does not receive the full grace of the sacrament of penance, expressing his/her sins out loud to a person who offers the compassion and kindness of Christ can be a moment for healing, and may even open the doors for further exploration of Christianity.. Baptized Christians The question of other Christians receiving the sacrament was answered by James Akins at The Internet Question Box. http://www.cin.org/users/james/questions/questions.htm Rather than paraphrase, we offer Mr. Akins' response verbatim: Q: Can a non-Catholic go to Confession? A: Yes, under specified conditions. Confession is one of three sacraments which canon 844 allows non-Catholics to receive in specified circumstances:
The first paragraph applies principally to Eastern Christians (those in the Eastern Orthodox Churches, the Coptic Church, the Abyssinian Church, the Armenian Church, etc.) and states that they can receive confession, anointing, and the Eucharist if they ask for them and have the proper dispositions (which is also required of Catholics). Other communions may also share this if they are judged by the Vatican to have the same status concerning these sacraments as the Eastern churches. The second paragraph applies principally to Protestants and adds several additional conditions because these churches do not have the same sacramental status as the Eastern ones. Most notably, "they [must] manifest Catholic faith in these sacraments," meaning they must believe about them what Catholics do -- e.g., that they are sacraments, that confession forgives sins, that anointing conveys spiritual and (if it is conducive to salvation) physical grace to the recipient, that Christ is Really Present in the Eucharist, etc. A point has to be made about this because most Protestant denominations (virtually all, in fact) do not teach these things, whereas the Eastern Churches do and so belief in these things can be presumed for Eastern Christians (though, of course, if an Eastern Christian denied any of these things to a Catholic priest, the priest would need to refuse the sacrament to prevent them from profaning it). Regarding the sacrament of confession, a Protestant who believes in it could receive it in a grave situation since virtually none of the Protestant churches have the sacrament of confession, making it impossible for him to approach one of his own ministers for it. There is also another situation (in the United States, at least) in which a non-Catholic Christian can go to confession, and that is when he or she is in the process of converting to the Catholic faith. The National Statutes for Catechumenate (passed by the U.S. National Conference of Catholic Bishops November 11, 1986) states:
Non-Christians and those who share the Christian faith but who have not been baptized cannot receive confession since baptism is the door to the rest of the sacraments. In fact, the function of confession is to restore the grace which was originally conferred on a person in baptism but which has sense been lost through (mortal or venial) sin. The early Church Fathers thus called confession "the second plank after the shipwreck," the shipwreck being the sin in which we are born, baptism being the first plank which we may grab hold, and confession being the second plank we may grab hold if we let go of the grace of the first. Thus only baptized people can go to confession. If a person isn't baptized, his first job is to get that sacrament. SOURCE: http://www.cin.org/users/james/questions/q063.htm 05-01-04 When Catholics pray to the saints to intercede for them, do their prayers go directly to God or through Our Lady who intercedes on our behalf? Michael, Malaysia Your question, Michael, sounds like a technical one. Are you looking for the schematics and layout for our "channels", "transmission", and "conduits" of prayer? If so, then I think you are overcomplicating some ideas that are at root very simple and straightforward: 1) God always and everywhere hears every prayer, spoken and unspoken. Directly. 2) Catholics believe that all who share life in Christ are united, even beyond the boundaries of death. Therefore, just like we can ask someone who is alive to pray for us, we can ask saints, or others who have gone before us in faith, to pray for us. Does this mean that the saints have "better" prayers than we do? I don't think so. But don't we know people on earth who have a gift of strong faith? And don't we turn to these people for help in lifting our hearts to God? Doesn't the faith of other believers help us to discern how God is responding to our prayer? So, too, the faith of those who are already living in the beatific presence of God. We ask saints to join us in prayer, because we perceive them to be experts in coming to know God. They pray as those who don't just believe in God, but also see God face to face. 3) Mary, as the Mother of Jesus, has a special relationship with him. She is preeminent among those whom we can ask to pray for us. Just because Mary has a unique role in interceding for us, this does not mean she interrupts or or becomes the only conduit for prayer to God. See #1! 7-1-04 If a Catholic is cremated, why can you not keep the remains in your home? What do you do with the remains? And can they get cremated? Sheryl, El Paso, TX There is a terrific Catholic Update which explains in detail the Church's practices surrounding cremation. While not the preferred way of burying the dead, cremation is allowed. See the full article at this link: http://www.americancatholic.org/Newsletters/CU/ac1097.asp The U.S. Bishops have posted a concise statement explaining why burial of the loved one's body is the preferred way to honor the dead: "The Church has always held a
preference for corporeal body. The body of a deceased loved one forcefully
brings to mind the mystery of life and death and our belief that our human
bodies are temples of the Holy Spirit and destined for future glory at the
resurrection of the dead. In addition, the body which lies in death recalls the
personal story of faith, the past relationships, and the continued spiritual
presence of the deceased person. See the full statement at: http://usccb.org/liturgy/q&a/general/crem.htm 10-1-04 Friends of mine say I should not vote for John Kerry because he supports abortion. I agree with many other positions he holds on other issues. Do I have to vote based upon this one issue? When considering your vote, it not advisable to consider a candidate's stand on only one issue. Catholic Social Teaching encompasses a broad range of issues pertaining to the respect of human life, the dignity of the human person, solidarity with the poor, and more. There are some great resources on the Web to help you weigh issues and candidates' positions. One resource that I found extremely helpful is http://votingcatholic.org This site offers a quiz which gives you a chance to respond to the issues, and then see how your positions fall in line with those given by the U.S. Bishops, John Kerry and George Bush. Be sure to read the FAQs on this site, however: the site notes that it doesn't weigh any of the issues greater than others, but leaves the weighing of which issues are most important to you. This is also the stance of the U.S. Bishop's Faithful Citizenship: A Catholic Call to Political Responsibility: http://usccb.org/faithfulcitizenship/ . It is left to the voter to assess which issues are the most urgent. The Faithful Citizenship documents lay out all of the areas of Catholic Social Teaching which should guide our political decision-making. Catholic Answers weighs in with its "Voting Guide for Serious Catholics" which names Five Non-Negotiable Issues and argues that Catholic must keep these issues at the forefront of their mind when voting. While this site goes further than the U.S. Bishops, the issues named are undeniably important. None of the three sites directly endorse any political candidates, but rather offer tools for making your decision based upon a reasoned moral choice. 11-24-04
I am confused. My friend tells me we don't need to genuflect any more before we
enter the pew in church. She says that we should just bow instead. I see some
people bowing and others genuflecting. Which is right? 1-1-05 Possibly a nice follow-up to last month's question about genuflection . A friend and I were discussing the presence of the Eucharist within the body of a church building, and she informed me that the Church seems to be trending away from the idea of having the Eucharist present within the church building, in essence, within the tabernacle. In the future it will be less likely that we will be able to enter a church where the Eucharist is present in the main building of a Catholic Church.
I never really thought to be concerned about such a
thing - possibly because I take the presence of the Eucharist for granted - but
this new twist troubles me. Joseph - Your concerns are unfounded, or perhaps
a bit confused. It is preferable that
the tabernacle be located, according to the judgment of the diocesan bishop, As long as Catholics celebrate the Eucharist, I think it is pretty safe to wager that the Eucharist will have a place of reservation in a Church. That said, there IS a lot of talk about Christ's presence not only in the consecrated species, but also in the Word proclaimed and in the believers who gather for Eucharist. When we receive the Word into our hearts, when we receive Jesus bodily through Communion, do we allow ourselves to become Eucharist, to be the hands, heart, and voice of Jesus Christ for the world? 5-1-05 How much of the Bible do we cover over the three year cycle (including weekdays)? All of it?- Marc, Midland, MI During mass, the Church reads from the Lectionary, a book that contains selected readings from Sacred Scripture only. These readings are placed conveniently on successive pages in order to be proclaimed with ease without having to flip through a Bible. The lectionary is arranged according to the seasons and feasts of the liturgical (Church) year. With this arrangement, the Lectionary readings are not in the same order as the Bible. The Lectionary begins with the scripture readings for the First Sunday of Advent, the Sunday that begins the Church year, and concludes with readings for the Feast of Christ the King. The compilation of the Lectionary comes from the ancient Church practice of lectio continua, a Latin term that means the successive reading through the books of the Bible from one Sunday to the next. The Lectionary for Sunday readings follows a three-year plan or cycle for proclaiming the Word of God to the assembly. In Cycle A, the Gospels readings for ordinary time are taken from Matthew, for Year B from Mark, and for Year C from Luke. The Gospel of John is not assigned a year because it constitutes much of the Church’s reading during certain seasons and times of the year, i.e. in Cycle A on the third, fourth and fifth Sundays of Lent to coincide with celebrations of the Rite of Christian Initiation of Adults. We also read from John’s gospel on Holy Thursday, the Passion reading on Good Friday, and on most Sundays of the Easter season. The weekday mass readings are likewise ordered except they are on a two-year cycle (Year I are odd numbered years, 2005, and Year II are even numbered years, 2006). The weekday masses proclaim two readings during the Liturgy of the Word as compared with three readings at the Sunday masses. After three years, if you participate in Mass every Sunday, you will have heard all four Gospels, most of the New Testament writings and the Epistles. The same is true of attending daily mass, after two years you will have heard the majority of the Sacred Scriptures proclaimed. 6-1-05 - My 6 year old son noticed that some of my fellow parishioners choose not to hold hands during the Our Father, or shake hands during the Sign of Peace. Though seasonal flus and cold bugs might explain some of the phenomena, this is something I have noticed year round. I did not have a quick answer. Can you offer any insight into why some people might forego such expressions? - José, Mt. Airy, MD The holding of hands during the praying of the Our Father can be seen as a sign of unity amongst the congregation. Local customs also include raising the hands at the conclusion of the prayer. Neither gesture is prescribed in the Roman Missal, the official book that instructs the clergy of the order and manner of celebrating the liturgy. It may be noted that neither gesture is forbidden by the Missal. Some people complain that the sign of peace interrupts their preparation for communion. This concept is foreign to the understanding of the Sign of Peace. The Sign of Peace follows the Our Father in the liturgy which calls us to forgive others as we are forgiven. This ritual gesture of peace reminds us that we are called to be reconciled with our brothers and sisters before we approach the Table of the Lord for Communion. Eucharist is the sacrament that unites us with every member of the Body of Christ of which Jesus is the head. Anything that separates us from each other needs to be addressed and reconciled before we approach the Eucharist. The Sign of Peace is our opportunity to be aware that we belong to each other and to Christ, the Prince of Peace. The Roman Missal calls for us to make an appropriate sign of peace with those in close proximity to us, according to local custom. The priest and/or deacon exchange the sign of peace with those in the sanctuary only so as not to disturb the celebration. On special occasions, such as funerals or weddings, they may extend the sign of peace to a few of the faithful near the sanctuary. Appropriate words that accompany the gesture of peace would be, “The peace of the Lord be with you always.” Simply saying “hello” or “how are you today” or some secular form of acknowledgement is inappropriate. This gesture and accompanying words express our belief that the peace of Christ is present in his people as we gather to worship God. 7-1-05
I understand that suicide is a grave and mortal sin.
Is it true that Catholic suicides do not receive service? Or is that only a
'conservative' view. For example, a 10 year old that shoots himself in the head
and dies would not receive a service from the Catholic church that he and his
family went to? Thanks for settling this discussion (between a friend and me)
At one time, the Church forbade a funeral Mass in the circumstances of a suicide. The reason being that celebrating such a Mass might be construed as condoning suicide. Today, most priests would consider a funeral Mass as appropriate and desirable if the family requests one. Funeral Masses are for the sake of the living as well as for the deceased and not celebrating a Mass for those who have committed suicide often compounds the survivors’ heavy burdens of dealing with such a tragic death. The Catechism of the Catholic Church teaches, “Everyone is responsible for his life before God who has given it to him. It is God who remains the sovereign Master of life. We are obliged to accept life gratefully and preserve it for his honor and the salvation of our souls. We are stewards, not owners, of the life God has entrusted to us. It is not ours to dispose of” (#2280). The Catechism also teaches, “Grave psychological disturbances, anguish or grave fear of hardship, suffering, or torture can diminish the responsibility of the one committing suicide.” “We should not despair of the eternal salvation of persons who have taken their own lives. By ways known to him alone, God can provide the opportunity for salutary repentance. The Church prays for persons who have taken their own lives” (#2282-2283). One of the Eucharistic prayers of the Roman Rite appeals to God, “...and all the dead whose faith is known to you alone.” Final judgment about the disposition of someone’s soul after death rightly belongs to God alone for God alone knows each human heart. The Church does not presume to pass judgment in matters of salvation or damnation. 10-1-05 My son has Celiac's Disease, and has an extreme reaction to gluten. We are preparing him for First Communion. Can our parish use gluten free hosts? -Sally, Frederick, MD While gluten FREE hosts are not allowed, your parish can use low gluten hosts. They are available from: the Congregation of Benedictine Sisters of Perpetual Adoration, Altar Breads Department, 31970 State Highway P, Clyde, Missouri 64432 (Phone:1-800-223-2772) The U.S. Conference of Catholic Bishops notes that in cases where a person cannot consume low gluten hosts, it is allowable for that person to receive only the Precious Blood. Implicit here is the understanding that whoever receives Holy Communion only under the form of bread or only under the form of wine still receives the whole Christ, in his Body and Blood, soul and divinity. Full details about this matter are available on the USCCB's Committee on the
Liturgy web: 4-1-06 We experienced difficulty in trying to conceive a baby and decided to get help from a fertility clinic. We know that artificial insemination and in vitro fertilization go against Church teachings. But what about hormone injections? In a pamphlet we picked up after mass, we read that hormone injections combined with the natural act of lovemaking is acceptable to the Church. However, a recent article in "Family Foundations" (a Catholic magazine) states otherwise. What is the official teaching on the use of hormone injections to treat infertility? - Chris - Frederick, MD While we can't make blanket statements about all drugs, experts in the field, as well as Church leaders, seem to agree that using hormone injections to treat infertility might be morally acceptable. The United States Catholic Conference of Bishops offers a general guideline for determining the morality of any reproductive technology: The rule of thumb is: This said, there are potential serious side effects and difficulties associated with certain drugs. See this article, also posted on the USCCB web site. 5-1-06 What is the meaning of the incense used during the Easter rituals? - Bernice, Cuero, TX I found a couple of great answer to your question on that remarkable site, http://americancatholic.org This first response is from the "Ask a Franciscan" column, found via the following link: http://www.americancatholic.org/Messenger/Oct2003/Wiseman.asp#F5: Incense was used by Jewish people before the time of Jesus as a way of symbolizing their prayers. “Let my prayer come like incense before you; the lifting up of my hands, like the evening sacrifice,” says verse two of Psalm 141. In Exodus 30:1-10, God describes how the altar of incense is to be constructed in the sanctuary and calls for an incense offering in the morning, plus another in the evening. Incense was used by pagan religions before Judaism began. Christianity simply adopted the custom, which is observed by Catholics and Orthodox Christians. You can find an even more detailed explanation in the "Ask the Wiseman" column for January 1997: http://www.americancatholic.org/Messenger/Jan1997/Wiseman.asp 3-1-07 I think I might be an evil person, full of hate, maybe I'm a demon or an antichrist. When I was small, I saw a man that looked like the picture of Christ and he wanted to rip my eyes out like a weed. He looked at me like I wasn't meant to be, like a small demon that needed to die. Fortunately, he disappeared after I closed my eyes. Since then I've been going to church, but I don't really feel that close to God or Jesus. If I was born an evil person, how do I change? - Dan, Houston, TX Dear Dan – I do not believe that you were born an evil person. We are all created in the image and likeness of God! That is a basic tenet of our faith. I also do not believe that any child experiences self hate, or being unloved, or the void of warm feeling that you describe, without some cause. However, without having a clue about your background, I suspect that the cause is human rather than superhuman. Have you consulted a counselor? Or a trusted priest, about this? A trusted priest might be a good starting point, as he could help you discern the spiritual aspect of this. While I do not deny the presence of evil in the world, I do not believe that the devil comes, uninvited, into the spirit of anyone, especially an innocent child. Just the fact that you are so concerned about this tells me that there is goodness in you. Each step you take towards goodness and light nurtures that goodness of God within you. Even if you don’t feel anything, turning again and again to the church community will keep you on the path. Check out the recent publication of Mother Teresa of Calcutta’s journals – despite her renown as a holy person, she went for years without feeling God’s consoling presence. God’s promise is that anyone who calls upon the name of the Lord will be saved! Romans 10:9-13 says: Know that you are in our thoughts and prayers. Chris Weber, Director, CEM Center The following question and answer is from American Catholic Online Thanks for asking. Perhaps the most important question you can ask now is, “How important is religion to me and to my girlfriend?” If a fervent Catholic marries a fervent Methodist, there may be fewer problems than if a so-so believer marries someone very serious about religion. If two religiously lukewarm people marry, formal religion will probably not influence that marriage significantly. Are you ready for years of going to Sunday Mass by yourself? Are you willing to assume responsibility for educating your children as Catholics? What does your girlfriend think about this? The Catholic Church encourages its members to marry other Catholics. Why? Because of the spouse’s anticipated religious example and assistance within the marriage and with the religious education of children. Some mixed marriages work out much better than the marriage of lukewarm Catholics. Why? Both partners in the mixed marriage may take their religion seriously enough to face their differences and how those will influence this marriage. Marriage is the most beautiful, fundamental and complex human relationship. Facing religious differences now may strengthen your relationship tremendously—or reveal a problem bound to arise later. Now is the best time to address this issue. By Father Pat McCloskey, O.F.M. If two candidates from opposing parties both have pro- abortion positions, how is one to vote? Do we just stay at home? How about if one is pro- life about abortion and one is pro- choice? Are we morally bound to choose one over the other?
My mail is heavy these days with questions like yours from
Catholic voters ( and some from other denominations), wondering how to work
their way through the moral obligation to vote responsibly. Source: Catholic Review , Thursday Oct. 9, 2008 Issue
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