DOCSLIB.ORG

“Happy Are Those Who Are Called to His Supper”: on Preparing to Receive Christ Worthily in the Eucharist

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

Issued by USCCB, November 14, 2006 Copyright © 2006, United States Conference of Catholic Bishops. All rights reserved. To order a copy of this statement, please visit www.usccbpublishing.org. “Happy Are Those Who Are Called to His Supper”: On Preparing to Receive Christ Worthily in the Eucharist INTRODUCTION The celebration of the Mass is the center of the life of the Church. The heart of the Mass is the Eucharistic Prayer, for through this prayer Christ’s sacrifice is both recalled and made present and we give our thanks and praise to God. The consummation of the Mass, however, occurs in Holy Communion, where we eat and drink the Body and Blood of Christ.1 At each Eucharistic liturgy, Jesus speaks his healing word to us and gives to us his life-giving Body and Blood—his very self. In so doing, Christ continually nourishes and forms his pilgrim Church as she journeys towards the Kingdom. In the Roman rite, immediately prior to receiving Holy Communion, the priest calls us to the joy of receiving the Lord, saying, “This is the Lamb of God who takes away the sins of the world. Happy are those who are called to his supper.” In the presence of such a great gift, we humbly respond echoing the words of the Roman centurion: “Lord, I am not worthy to have you enter under my roof; only say the word and my servant will be healed” (Mt 8:8). Because of our own human sinfulness none of us is worthy of so great a gift. Yet Jesus comes to us in the Eucharist to give us a share in his divine life. 1 See United States Conference of Catholic Bishops (USCCB), Norms for the Distribution and Reception of Holy Communion Under Both Kinds (Washington, DC: USCCB, 2002), no. 5. 1 As bishops and shepherds of the Catholic faithful in the United States of America,2 we recognize our responsibility to nurture the faith of our Catholic brothers and sisters in this most wondrous mystery—Jesus’ Real Presence in Holy Communion. In the following series of questions and answers, we wish to affirm clearly what the Church believes and teaches concerning the Eucharist and the reception of Holy Communion. We also wish to provide a clear affirmation as to who may receive Holy Communion within a Catholic Eucharistic celebration.3 Finally, we want to recommend some practices that every Catholic can use for preparing to receive Holy Communion in a more worthy fashion. 1. WHAT DO WE BELIEVE ABOUT HOLY COMMUNION? Holy Communion is a sharing in the Eucharist in which Christ is truly present. The priest, recalling the words and actions of Jesus at the Last Supper, consecrates the bread and wine, which are changed, by the power of the Holy Spirit, into the Body and Blood of Christ. This is why the Church has traditionally employed the word “transubstantiation” to describe the change that takes place. The substance (what something is) of bread and wine is totally changed into the substance of Christ’s Body and Blood. While the appearances of bread and wine remain, the 2 This resource has been developed specifically for Catholics within the Latin Church. With appropriate adaptations to particular ritual traditions, pastoral practices, and the requirements of the Code of Canons of the Eastern Churches, Latin-English Edition (CCEO) (Washington, DC: Canon Law Society of America, 2001), however, it may also prove useful for all Catholic churches sui iuris within the United States. 3 This document is directed to the Catholic faithful in general. As such, it does not intend to provide specific guidelines on the interpretation and application of canon 915 of the Code of Canon Law, which states: “Those who have been excommunicated or interdicted after the imposition or declaration of the penalty and others obstinately persevering in manifest grave sin are not to be admitted to holy communion” (Code of Canon Law, Latin-English Edition [CIC] [Washington, DC: Canon Law Society of America, 1998]). See also CCEO, cc. 711 and 712. 2 Risen Lord Jesus is actually present, and so it is he who is actually received in Holy Communion—Body and Blood, soul and divinity.4 We call our reception of Christ in the Eucharist “Holy Communion,” for through our reception of his Body and Blood we come into communion with him who is All-Holy. The Son of God came to share in our lowly humanity that we might come to share in his holy divinity. When we receive Christ in Holy Communion, we are united to the Risen Christ and come to share in his divine life. Thus, through Christ’s indwelling, we are likewise united, in the Holy Spirit, to God the Father, the source of all holiness. 2. WHAT IS THE SIGNIFICANCE OF BEING UNITED TO CHRIST IN HOLY COMMUNION? The Catechism of the Catholic Church teaches that “the principal fruit of receiving the Eucharist in Holy Communion is an intimate union with Christ Jesus.”5 This union encompasses at least three significant elements. A. Participating in the One Sacrifice of Christ Jesus, our Great High Priest, lovingly offered his own life on the cross as a holy sacrifice to the Father for our sins. As the spotless “Lamb of God, who takes away the sin of the world” (Jn 1:29), Jesus established the everlasting covenant—“the new covenant in my blood” (Lk 22:20)—with the Father. In the Eucharist, this one sacrifice of Christ is again made fully present. 4 “Since Christ is fully present under each form of the Eucharist (that is, both the consecrated Bread and Wine), it is sufficient to receive him under the species (form) of bread or wine alone. However, the ‘sign of communion is more complete when given under both kinds, since in that form the sign of the Eucharistic meal appears more clearly’ (Catechism of the Catholic Church, no. 1390)” (USCCB, United States Catholic Catechism for Adults [Washington, DC: USCCB, 2006], 222). 5 Catechism of the Catholic Church (CCC), 2nd ed. (Washington, DC: Libreria Editrice Vaticana–USCCB, 2000), no. 1391. 3 By taking part in the liturgy of the Eucharist, we join ourselves to this one holy sacrifice of Christ. The celebration of the Eucharist culminates in the reception of Holy Communion. As Pope John Paul II has stated: “The saving efficacy of the sacrifice is fully realized when the Lord’s body and blood are received in communion.”6 We are nourished in the Eucharistic banquet by the living bread, and we partake of the cup of our salvation. The Risen Lord Jesus comes to dwell personally within us, and so we share in his life and friendship. He gives himself completely and entirely to us, and we are called to give ourselves completely and entirely to him. We are also lifted up into his heavenly Kingdom, and, in union with him, we are embraced by the Father in the love of the Holy Spirit as his redeemed sons and daughters. Receiving Jesus in Holy Communion, therefore, fortifies us against sin, which damages our relationship with God; heals us of our weaknesses; and empowers us to live holy lives of sacrificial love for one another. B. Communion with One Another The reception of Holy Communion is an act of the Church as the Body of Christ. While we each personally receive Holy Communion, it is not a private devotion. Rather, the reception of Holy Communion is an integral part of our worship as a community of faith. Likewise, the term “communion” accentuates the fact that, in receiving Holy Communion, we are united to Jesus and thus to one another. As we become one body with Christ in receiving Holy Communion, so we are also united with one another. “Because the loaf of bread is one, we, though many, are one body, for we all partake of the one loaf” (1 Cor 10:17). As Pope Benedict XVI has explained: 6 Pope John Paul II, Encyclical Letter On the Eucharist (Ecclesia de Eucharistia) (Washington, DC: USCCB, 2003), no. 16. 4 Union with Christ is also union with all those to whom he gives himself. I cannot possess Christ just for myself; I can belong to him only in union with all those who have become, or who will become, his own. Communion draws me out of myself towards him, and thus also towards unity with all Christians. We become “one body,” completely joined in a single existence. Love of God and love of neighbor are now truly united: God incarnate draws us all to himself.7 Receiving Jesus in Holy Communion is then the foremost source and expression of our communion with the Blessed Trinity and with one another. Holy Communion is truly a foretaste of heaven—where together all of the Father’s children will become fully one with his Son, our Lord Jesus Christ, in the love of the Spirit. While the celebration of the Eucharist gives us a foretaste of that perfect unity for which we hope, this foretaste should itself inspire us to work for a deeper realization of communion among all men and women here on this earth. Since entering into the communion of the Eucharist brings us into closer conformity to Christ, we should be filled with a truly Christ-like love for our neighbor that takes us beyond a narrow concern for ourselves and moves us to promote the common good and to uphold the human dignity of every human person. Pope John Paul II described this attitude to the human family as one of “solidarity,” which he defined as “a firm and persevering determination to commit oneself to the common good; that is to say to the good of all and of each individual, because we are all really responsible for all.”8 7 Pope Benedict XVI, Encyclical Letter God Is Love (Deus Caritas Est) (Washington, DC: USCCB, 2006), no.
Recommended publications
  • Lamb of God" Title in John's Gospel: Background, Exegesis, and Major Themes Christiane Shaker Christiane.Shaker@Student.Shu.Edu

    Lamb of God" Title in John's Gospel: Background, Exegesis, and Major Themes Christiane Shaker [email protected]

    Seton Hall University eRepository @ Seton Hall Seton Hall University Dissertations and Theses Seton Hall University Dissertations and Theses (ETDs) Fall 12-2016 The "Lamb of God" Title in John's Gospel: Background, Exegesis, and Major Themes Christiane Shaker [email protected] Follow this and additional works at: https://scholarship.shu.edu/dissertations Part of the Biblical Studies Commons, Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Shaker, Christiane, "The "Lamb of God" Title in John's Gospel: Background, Exegesis, and Major Themes" (2016). Seton Hall University Dissertations and Theses (ETDs). 2220. https://scholarship.shu.edu/dissertations/2220 Seton Hall University THE “LAMB OF GOD” TITLE IN JOHN’S GOSPEL: BACKGROUND, EXEGESIS, AND MAJOR THEMES A THESIS SUBMITTED TO THE FACULTY OF THE SCHOOL OF THEOLOGY IN CANDIDACY FOR THE DEGREE OF MASTER OF ARTS IN THEOLOGY CONCENTRATION IN BIBLICAL THEOLOGY BY CHRISTIANE SHAKER South Orange, New Jersey October 2016 ©2016 Christiane Shaker Abstract This study focuses on the testimony of John the Baptist—“Behold, the Lamb of God, who takes away the sin of the world!” [ἴδε ὁ ἀµνὸς τοῦ θεοῦ ὁ αἴρων τὴν ἁµαρτίαν τοῦ κόσµου] (John 1:29, 36)—and its impact on the narrative of the Fourth Gospel. The goal is to provide a deeper understanding of this rich image and its influence on the Gospel. In an attempt to do so, three areas of concentration are explored. First, the most common and accepted views of the background of the “Lamb of God” title in first century Judaism and Christianity are reviewed.
  • St. Augustine and the Doctrine of the Mystical Body of Christ Stanislaus J

    St. Augustine and the Doctrine of the Mystical Body of Christ Stanislaus J

    ST. AUGUSTINE AND THE DOCTRINE OF THE MYSTICAL BODY OF CHRIST STANISLAUS J. GRABOWSKI, S.T.D., S.T.M. Catholic University of America N THE present article a study will be made of Saint Augustine's doc­ I trine of the Mystical Body of Christ. This subject is, as it will be later pointed out, timely and fruitful. It is of unutterable importance for the proper and full conception of the Church. This study may be conveniently divided into four parts: (I) A fuller consideration of the doctrine of the Mystical Body of Christ, as it is found in the works of the great Bishop of Hippo; (II) a brief study of that same doctrine, as it is found in the sources which the Saint utilized; (III) a scrutiny of the place that this doctrine holds in the whole system of his religious thought and of some of its peculiarities; (IV) some consideration of the influence that Saint Augustine exercised on the development of this particular doctrine in theologians and doctrinal systems. THE DOCTRINE St. Augustine gives utterance in many passages, as the occasion de­ mands, to words, expressions, and sentences from which we are able to infer that the Church of his time was a Church of sacramental rites and a hierarchical order. Further, writing especially against Donatism, he is led Xo portray the Church concretely in its historical, geographical, visible form, characterized by manifest traits through which she may be recognized and discerned from false chuiches. The aspect, however, of the concept of the Church which he cherished most fondly and which he never seems tired of teaching, repeating, emphasizing, and expound­ ing to his listeners is the Church considered as the Body of Christ.1 1 On St.
  • REFORMATION VIEWS of COMMUNION John 6:47-59 INTRODUCTION

    REFORMATION VIEWS of COMMUNION John 6:47-59 INTRODUCTION

    REFORMATION VIEWS OF COMMUNION John 6:47-59 INTRODUCTION I am calling the month of October at Corntassel “Reformation Month.” Actually October 31st is Reformation Day, since it is on this day in 1517 that Martin Luther nailed his 95 Theses to Wittenberg church door to debate the issue of penance and indulgences. Many count this event is what gave birth to the Protestant Reformation. Usually the Sunday closest to October 31 is called “Reformation Sunday.” But since this year is the 500th year anniversary of the Protestant Reformation, I’m going to call October “Reformation Month.” One thing we will be doing to commemorate the 500th anniversary of the Reformation is that I will be preaching on the 5 Solas of the Reformation. Since today is also World Communion Sunday I will be preaching on the Reformation View of the Lord’s Supper. THE TRANSUBSTANTIATON VIEW The Lord’s Supper was one of the key focuses of the Reformation. The Reformers believed that the Church of their day had totally distorted the meaning of it. In short, the Catholic view is that the elements, the bread and the cup, are miraculously changed into the actual Body and Blood of Christ through the priest’s blessing. Since the elements become the literal Body and Blood of Christ they can be elevated, revered and even worshipped for they are the actual Body and Blood of Christ. This is called the “Transubstantiation View.” The Protestants believed that this was a form of idolatry and close to being magical incantations which led to many superstitions.
  • Biblical Interpretation

    Biblical Interpretation

    Biblical Interpretation Encounter: Experiencing God in Everyday Ascension Press BI 200.49 Interactive 2013 DVD Eight 30 min sesssions Part of a Series Encounter: Experiencing God in the Everyday is more than a Bible study program. It is a life- changing experience that speaks directly to the hearts and minds of middle school aged kids. Designed specifically for 6th to 8th grades, Encounter uses the color-coded Bible Timeline learning system to reveal the story of our faith and God’s plan for our lives. Galatians: Set Free to Live Ascension Press BI 200.47 Interactive 2013 DVD Eight 50 min sessions Part of a Series Paul’s letter to the Galatians speaks directly to the heart of Christians and addresses the most important question we can ask: “What must we do to be saved?” This fascinating letter reveals the merciful love that God the Father has for us, his children. It speaks of the extraordinary gift of salvation that Jesus has won for us, and it explains how we can unite ourselves to Christ’s redeeming sacrifice through faith and love. Galatians is a study that will reignite your love for God as you learn of the astonishing love God has for you. Tuesday, December 17, 2013 Biblical Interpretation Page 1 of 17 The Christ: A Faithful Picture of Jesus from the Gospels Saint Benedict Press BI 200.34 Instructional 2011 DVD Eight 30 min. sessions Part of a Series The best place to find out who Jesus is in the Bible, specifically in the Gospels. All four evangelists have different presentations of Jesus in their Gospels.
  • Behold the Lamb of God; He Joins His Hands and Behold Him That Taketh Away the Sins of the World

    Behold the Lamb of God; He Joins His Hands and Behold Him That Taketh Away the Sins of the World

    158 143 At High Mass the priest opens the taber- Body and Blood from all mine iniquities, nd although we He uncovers the chalice, genuflects, nacle and removes the ciborium contain- and from every evil: and make me ever be unworthy, With and takes the Host between the ing the Reserved Sacrament, placing it cleave unto thy commandments, and suf- A thumb and forefinger of his right on the corporal. Then, he says this prayer fer me never to be separated from thee: hands extended as before, hand: and holding the chalice with silently: Who with the same God the Father and through our manifold sins, his left, he signs with the Host three O Lord Jesu Christ, Son of the living the Holy Ghost, livest and reignest God, times from lip to lip of the chalice, God, who by the will of the Father, and world without end. Amen. to offer unto thee any sac- saying: the cooperation of the Holy Ghost, hast through thy death given life unto the I will receive the Bread of Heaven, and rifice; yet we beseech thee world: deliver me by this thy most sacred call upon the name of the Lord. to accept this our bound- en duty and service; not y wh om, and with When the deacon and subdeacon have returned to the altar, they genuflect with the weighing our merits, but priest, who invites the communicants to receive the Blessed Sacrament, saying: wh om, in the u nity pardoning our offences. Bof the Holy Ghost, With the Behold the Lamb of God; He joins his hands and Host itself he signs twice behold him that taketh away the sins of the world.
  • The Lamb of God Chronicle May 2014

    The Lamb of God Chronicle May 2014

    The Lamb of God Chronicle May 2014 The Lamb of God Community PO Box 35 054 Christchurch 8640 Phone [03] 383 2631 Fax [03] 383 0609 Mobile 021 817 232 Email: [email protected] Website: www.lambofgodcommunity.net INDEX TO CONTENTS Reflections Page 1 Web Sites Page 8 Our People Page 2 Members/Info/Records Page 9 News and Articles Page 2-6 Birthdays/Anniversaries Page 9-10 House Group Resource Page 7 National Prayer Watch Page 10-12 Kairos NZ News Page 8 REFLECTIONS: ‘…Things of a man, and of a dog, and of Almighty God’ May 9th is the thirty-fifth Anniversary of the founding of the Lamb of God in Christchurch. The photographs, from our founding year and following, tell their own story of a people called and responding into a work of God, and slowly building a way of life which today is perceived more and more as counter-cultural. How did it start? On that day in 1979 I was walking our dog, Mandy, and the time was early afternoon. As I crossed a road I was suddenly struck with an over-whelming sense of the presence of God. Without regard for where I was or for road traffic, I recall sinking to my knees and then audibly hearing the words ‘Now is the time to build this community’ and that was all. Mark Challies [L] and Glen Foley [R] in the USA 2 God bless Mandy - she just stayed with me, and sat in the middle of the road with her leash on! This word [Rhema] came following four years of searching and endeavours to build some form of stronger Christian relationships within a prayer group.
  • Fantastic Interview

    Fantastic Interview

    HOME CONTACT US ABOUT US SUBSCRIBE CURRENT EDITION: Front Sunday Sermons Catholic Replies Washington Watch Prayer First Teachers From The Mail Top Stories for Thursday, September 5th, 2013: THE WANDERER E-EDITION: Past Editions: 09.05.2013 PURCHASE A SUBSCRIPTION SUBMIT AN ANNOUNCEMENT SUBMIT A NEWS RELEASE Our Lady of Guadalupe, Conejos, Colorado SUBMIT A LETTER TO THE EDITOR Interview With Cardinal Burke . Insights On The Church ABOUT US And Modern Society CONTACT US By DON FIER (Editor’s Note: Raymond Leo Cardinal Burke, prefect of the Supreme Tribunal of the Apostolic Signatura in Rome, who formerly served as bishop of the FAQ Diocese of La Crosse, Wis., and archbishop of the Archdiocese of St. Louis, Mo., recently spent some time in the United States. The Catholic Servant was granted the opportunity to interview His Eminence in mid-July on a variety of topics at Eternal Life’s The Church Teaches Forum in Louisville, Ky. The Catholic Servant — a Minneapolis- based newspaper — gave The Wanderer permission to reprint the interview. (Don Fier serves on the Board of Directors for The Catholic Servant and he writes the Learn Your Faithcolumn for The Wanderer.) + + + Q. Six years ago, Pope Benedict issued Summorum Pontificum, which allowed for the usage of the Tridentine Mass on a wider scale in the Church. In his accompanying letter to the bishops, the Holy Father stated that “the two Forms of the usage of the Roman Rite can be mutually enriching.” Do you see concrete benefits that have come to the Church in the past several years because ofSummorum Pontificum? A.
  • The Lamb of God, the Baptizer, and the Bridegroom: the Gospel Of

    The Lamb of God, the Baptizer, and the Bridegroom: the Gospel Of

    TheThe LambLamb ofof God,God, thethe Baptizer,Baptizer, andand thethe Bridegroom:Bridegroom: TheThe GospelGospel ofof JesusJesus ChristChrist RevealedRevealed inin JohnJohn thethe Baptist’sBaptist’s TestimonyTestimony concerningconcerning HimHim inin thethe GospelGospel ofof JohnJohn by David Yoon he good news to be announced to humanity is not the as the centrality and universality of His economy. The Tpromise of health, happiness, and prosperity but a good news is that Jesus Christ passed through the proc- wonderful person—Jesus Christ. Apart from Him, there esses of incarnation, crucifixion, resurrection, and ascen- is no gospel. It is no wonder that upon the birth of Jesus, sion for the execution of God’s full salvation, which meets an angel of the Lord declared to some shepherds near our every need and fulfills God’s eternal purpose. Bethlehem, “I announce to you good news of great joy, which will be for all the people, because today a Savior efore the apostle Paul proclaimed the riches of Christ has been born to you in David’s city, who is Christ the Bas the gospel, John the Baptist offered a threefold tes- Lord” (Luke 2:10-11). The good news of great joy for all timony of Jesus Christ, which contained crucial aspects of people is the introduction of a Savior, Jesus Christ. The the New Testament revelation of Him as the content of gospel that we have received is “the gospel of Jesus the gospel. The gospel announced by John the Baptist, the Christ, the Son of God” (Mark 1:1). We should “not first person in the New Testament to proclaim the good cease teaching and announcing the gospel of Jesus as the news, is consistent with the full revelation of the entire Christ” (Acts 5:42).
  • The Virtue of Penance in the United States, 1955-1975

    The Virtue of Penance in the United States, 1955-1975

    THE VIRTUE OF PENANCE IN THE UNITED STATES, 1955-1975 Dissertation Submitted to The College of Arts and Sciences of the UNIVERSITY OF DAYTON In Partial Fulfillment of the Requirements for The Degree Doctor of Philosophy in Theology By Maria Christina Morrow UNIVERSITY OF DAYTON Dayton, Ohio December 2013 THE VIRTUE OF PENANCE IN THE UNITED STATES, 1955-1975 Name: Morrow, Maria Christina APPROVED BY: _______________________________________ Sandra A. Yocum, Ph.D. Committee Chair _______________________________________ William L. Portier, Ph.D. Committee Member Mary Ann Spearin Chair in Catholic Theology _______________________________________ Kelly S. Johnson, Ph.D. Committee Member _______________________________________ Jana M. Bennett, Ph.D. Committee Member _______________________________________ William C. Mattison, III, Ph.D. Committee Member iii ABSTRACT THE VIRTUE OF PENANCE IN THE UNITED STATES, 1955-1975 Name: Morrow, Maria Christina University of Dayton Advisor: Dr. Sandra A. Yocum This dissertation examines the conception of sin and the practice of penance among Catholics in the United States from 1955 to 1975. It begins with a brief historical account of sin and penance in Christian history, indicating the long tradition of performing penitential acts in response to the identification of one’s self as a sinner. The dissertation then considers the Thomistic account of sin and the response of penance, which is understood both as a sacrament (which destroys the sin) and as a virtue (the acts of which constitute the matter of the sacrament but also extend to include non-sacramental acts). This serves to provide a framework for understanding the way Catholics in the United States identified sin and sought to amend for it by use of the sacrament of penance as well as non-sacramental penitential acts of the virtue of penance.
  • Blessed Sacrament, Wichita, KS B 4C 02-0858 Pam Hesse FRANKLIN 648-4377 LAW OFFICE Joni J

    Blessed Sacrament, Wichita, KS B 4C 02-0858 Pam Hesse FRANKLIN 648-4377 LAW OFFICE Joni J

    Blessed Sacrament CATHOLIC CHURCH July 25, 2021 The Seventeenth Sunday in Ordinary Time John 6:1-15 Fr. Andrew Heiman Pastor Fr. Matt Siegman Parochial Vicar Mass Times Sacraments and Stewardship Monday - Friday When I talk about stewardship, I often think of the 6:30am & 8am “time, talent, and treasure” formula that people my age learned Thursday 5:30pm growing up in Catholic schools. More recently, the diocese has (Extraordinary Form) recognized that stewardship is “the grateful response of a Saturday Christian disciple who recognizes and receives God’s gifts and 6:30am & 4pm shares these gifts in love of God and neighbor.” We can easily Sunday apply this definition to our time, talent, and treasure: After we 6:30am, 9am (streamed), focus our attention, we recognize the vast multitude of gifts we receive from God 11am, & 5:30pm every day. Confession When we try to apply that definition of stewardship to the rest of our lives, Monday - Friday though, it gets a little harder. Time, talent, and treasure give us a nice, clean 7:30-7:50am workspace. But if we limit our stewardship to these categories, we run the risk of Saturday 3-3:50pm getting ourselves stuck in a box. In reality, the entirety of our life is a gift from God. Sunday during Masses The only worthy response is to give ourselves entirely over to God. We can’t settle if a priest is available. for just giving God one hour of my Sunday. That’s only 0.6% of the week, for those who are counting.
  • Unidad Educativa Particular Javier Bachillerato En Ciencias Monograph How Did the Protestant Reformation Influence the Catholic

    Unidad Educativa Particular Javier Bachillerato En Ciencias Monograph How Did the Protestant Reformation Influence the Catholic

    UNIDAD EDUCATIVA PARTICULAR JAVIER BACHILLERATO EN CIENCIAS MONOGRAPH HOW DID THE PROTESTANT REFORMATION INFLUENCE THE CATHOLIC CHURCH AND WHAT ARE THE CONSEQUENCES BROUGHT ON BY THEM 500 YEARS LATER? STUDENT: JUAN SEBASTIAN VILLALBA GUARDERAS TUTOR: LAURA ORTUÑO THIRD BACCALURETTE - SECTION “C” 2017 – 2018 I ACKNOWLEDGEMENT I want to thank God, I have made this monograph because I love Him and the Church, both are my reasons for living. I also want to thank my parents for all their support, Ms. Laura Ortuño, for her love and patience while correcting this work. I am grateful as well to Father Pedro Barriga for the time he spent with me during our interview. “Gloria in excelsis Deo et in terra pax hominibus bonæ voluntatis.” This monographic work was completed on October 31, 2017, 500 years after the Augustinian monk Martin Luther nailed the 95 theses on the doors of the church in Wittenberg, Germany; beginning the Reformation. May God help us to reunify the Church. May God help us to reunify the Church. II SUMMARY The Reformation was the point of division in the history where the Middle Ages end, it divided forever Europe and Christianism and its effects are still sensed. The Reformation initiated by Luther in 1517 was the cause for the Trent Council and all the changes for diverse areas that it brought such as architecture, painting and liturgy. The figure of the Pope and the importance of the Mass was reinforced during the Counter-Reformation in the Catholic Church before Luther. The division of the Church still continues today, which is cause for God’s saddening.
  • Interview of Archbishop Raymond Burke on Canon

    Interview of Archbishop Raymond Burke on Canon

    present President. But in any case, no matter who to put someone in office who will do what is right is the President of the United States, here is a and just, or someone who won’t. And so if you, Interview of Archbishop world leader with a tremendous capacity to knowing that abortion is a grave crime against Raymond Burke on promote the common good, but at the same time human life – is the killing of an innocent, sadly, who could—by promoting and defenseless human life -and you vote for the Canon 915 implementing anti-life legislation measures— candidate who says that he intends to make that could be an agent of death. more available – that practice of infanticide -you The entire transcript of Randall Terry’s Mar. 2, bear a responsibility. That is, you have cooperated 2009, interview of Archbishop Raymond Burke is Mr. Terry: If I was a Catholic in another country, in the election of this person into office, there’s no provided below: I would be watching the news unfold in America question about it. hearing the silence of so many Catholics, the Mr. Terry: Your Excellency, it’s a delight to be debate over communion, and it might have the Mr. Terry: Archbishop, thank you for your time. with you. Thank you so much. effect of me just saying, “Well, we have abortion Do you have any closing comments or here, they’ve got it there, let’s just all learn to live exhortations? Archbishop Raymond Burke: Pleased to have with it and go on about our business.” you come, and to visit with you.