2. Why Do Christians Need Redemption? Church Architecture • for Catholics The

Total Page:16

File Type:pdf, Size:1020Kb

2. Why Do Christians Need Redemption? Church Architecture • for Catholics The Ms Caden St Michael’s Catholic College R.E. Department Redemption- Revision 2. How can the stations of the cross help a believer? Questions: 3. What are the strengths and 1. What is redemption? weaknesses of Churches built 2. Why do Christians before and after the Second need redemption? Vatican Council? Church Architecture Main Parts of a Catholic Church For Catholics the Lectern: Where the readings Church is not simply a building are given during the mass (one but wherever people are from the OT and one from the gathered in Christ’s name. NT). It is where the teachings Churches Before 1965: before and actions of Jesus are the Second Vatican Council presented. were built facing Jerusalem. Altar: Where the Paschal The altar was against the east Sacrifice (the Last Supper, wall of the Church and mass death and resurrection) takes would be said with the priest’s place. During the Eucharistic back facing the congregation. Prayer Catholics believe that Churches After 1965: these the bread and wine turns into focussed on ensuring as many the body and blood of Jesus. people were involved in the Crucifix: bear the image of mass as possible; the altar is Jesus dying in pain to help us now commonly at the centre of remember the sacrifice he the Church. They are made for our sins. decorated to encourage people Tabernacle- Where the body to reflect on the Glory of God. and blood of Christ is present. Links to Scripture and Teachings Links to Scripture and Teachings ‘For where two or three are The Last Supper gathered in may name, I am Garden of Gethsemane there among therm. (Matthew Questions: 18:20) 1. What is transubstantiation? ‘In God’s name we gather Features and Artefacts together to pray in common or Altar: Place of sacrifice and alone…’ (Youcat 190) thanksgiving. For Catholics, the Questions: true altar is where Jesus gave 1. How can statues help a his life. At mass we join in this believer? sacrifice. It is also the place where the Last Supper is re- Ms Caden St Michael’s Catholic College R.E. Department enacted; again, reminding us of The Darkness- shows the sacrifice Jesus made. judgement over Israel for Crucifix: Shows Jesus killing the Messiah. dying on the cross in Tearing of the Veil- the veil remembrance of the pain he covered the holy of holies suffered for humanity. (presence of God on earth) Cross: Some prefer this symbolised the gap between because it means they are man and God being removed. not worshipping an idol. Burial Significance: This Symbol of victory over sin emphasises to readers that and death. Jesus truly did die. According Resurrected Christ: It is to the Apostle’s creed Jesus this event which gave descended into hell to bring all meaning to the whole of those in hell back to heaven. incarnation. Stresses what Shows that God is with us even we receive in Communion in the in death. body and blood of the risen Resurrection Significance: the Christ. power of sin and death had no Links to Scripture and Teachings effect on Jesus because of his Death obedience to God. Through the Resurrection resurrection, the perfection of Questions: creation was restored. Jesus 1. Which artefact do you think was not initially recognised by best teaches us about the disciples this showed redemption? something had changed in him. Role of Jesus in Redemption: He no longer had human Free Will: God gave humans limitations; he did not need to free will. Adam and Eve chose sleep or eat. to do what they wanted rather Ascension Significance: Jesus than what God wanted; creating goes to take the right hand of original sin. the Father. As head of the Death Signifiance: Jesus was Church Jesus calls us to join totally obedient to God; this the effects of the restored the disobedience that resurrection. He promises to humanity had shown towards send down the Holy Spirit; God. showing that he has not abandoned us. Links to Scripture and Teachings Ms Caden St Michael’s Catholic College R.E. Department ‘Jesus humbled himself and chance to experience what the became obedient to the point heavenly banquet is like. of death- even death on a Questions: cross. Therefore God also 1. What is the heavenly banquet? highly exalted him.” Philippians 2. How could salvation in the 2:8-9 future be linked to the Second The Fall of Man (Genesis 2:16- Coming of Christ? 17) Redemption in the Bible Atonement Theories- Hebrew Jesus, the Example: In 2:14 and Romans 5: 12-18. Gethsemane Jesus was Questions scared and aware of the 1. Retell the stories of the death, pain he would have suffer. HE burial, resurrection and was courageous and obedient to ascension. God; setting an example for us 2. Explain how free will and sin all. He gave humanity a new way damaged God’s creation. of living that was no longer 3. Explain how Jesus’ death self- centred. restored creation. Jesus, the Restorer: Adam, as Salvation the first man, cost humanity Past: came through the death its closeness with God. Jesus and resurrection of Jesus now becomes the new Adam; he freeing us from the power of obedience restores the close sin and death. relationship between humanity Present: It is an ongoing and God. process; believers need to allow Jesus, the Victor: Being fully themselves to be guided by the God and fully human he brought Holy Spirit everyday to resist God into the experience of the temptation of sin. suffering. He defeats these Future: The final victory will experiences’ allowing all humans come at the end of time. When to share in this defeat. God’s Kingdom is fully Because Jesus shared in the established the power of sin human condition, we are now and death will be fully able to share in the divine destroyed. condition. Reflection in the Liturgy: the Irenaeus: Salvation is part of sacrifice made by Jesus is re- God’s plan for human beings. It enacted in the mass and that was Jesus’ acceptance of God’s salvation is on-going. It is our Ms Caden St Michael’s Catholic College R.E. Department will that saved us from the other’s conscience to ensure we effects of sin. are being guided properly. Anselm: Through sins humans We can also rely on the reject God; the only way to Church’s teachings to guide us atone is to be totally dedicated since they are based on the to God. Jesus paid a ransom for guidance of the Holy Spirit the sins of all humans. over a number of years. Links to Scripture and Teachings Links to Scripture and Teachings Garden of Gethsemane- Mark Conscience is the inner voice of 14: 32-42 man that helps them to always “My commandment is this: love do good and avoid evil. Youcat one another, just as I love you.” 295 John 15: 12-27 Through the voice within us “For just as death came by reveals the law. Gaudium et means of a man, in the same Spes 16 way the rising from death Our personal conscience should comes by means of a man.” 1 not contradict the teachings of Corinthians 15: 21-22 the Magisterium. CCC 2039 “You, too, are built upon the Questions: foundation laid by the apostles 1. What are St. Aquinas’ views on and prophets, the cornerstone conscience? being Christ Jesus himself.” 2. Do you agree with the theory Ephesians 2:20 of conscience? Conscience Redemption and the Mass It is believed to be the voice Eucharistic Prayer: of God Breaking of bread and that drinking of blood symbolises guides the death of Jesus and his Christians in knowing right presence. from wrong. Command to eat and drink The reason why we feel guilty shows each believers sharing in because of actions is because the offering Jesus made for we have not listened to our us. conscience. Blood of the new covenant- We have duty to educate previously covenants with God ourselves and learn from had been broken. The new covenant is sealed with Jesus’ blood and will never end. Ms Caden St Michael’s Catholic College R.E. Department ‘Do this in memory of me’- Consecration takes place must not simply remember it behind holy doors; too holy to but make this event a reality be seen by the congregation. every time his followers meet. The Holy doors represent the Passover Meal- celebration of space between heaven and the Jewish people being freed earth. Both Churches believe from slavery in Egypt; we that Christ I fully present in celebrate our freedom from the Eucharist. sin. Anglican- There are a range of Our Father and Communion- beliefs. Some share the where we receive the body and Catholic understanding. Others blood of Christ. This brings us believe that Christ is spiritually closer to Christ, gives us power present in the Eucharist and to resist the temptation of sin. the community. Links to Scripture and Teachings Quakers and Salvation Army- “Those who eat my flesh and They do not celebrate any form drink my blood have eternal of the Eucharist; Christ is life…” John 6: 54-56 present through the Holy Questions: Spirit who inspires all the 1. What are the other parts of actions and prayers in the the mass? service; they believe the whole 2. What is their of life is a sacrament. importance? Non-Conformists- A range of Different Understanding beliefs. Eucharist is a memorial of the Eucharist of the Last Supper; remember Catholics- Offering rather than re-enact it.
Recommended publications
  • Lesslie Newbigin's Missional Ecclesiology Explored
    Preston Graham Jr. DM44, Prof. Alan Falconer Lesslie Newbigin’s Missional Ecclesiology Explored: A Christo-Centric Proposal For Ecumenism in Today’s Global Context of Spirituality Awe came upon everyone… All who believed were together and had all things in common; they would sell their possessions and goods and distribute the proceeds to all, as any had need. Day by day, as they spent much time together with one accord in the temple, they broke bread at home and ate their food with glad and generous hearts, praising God and having favor with all the people. And day by day the Lord added to them those who were being saved. Acts 2:43-47 Such is the vision we get of the ascended ministry of Christ in the present redemptive age at Pentecost It is the description of a Christo-centric, sacramental, confessional, multi-cultural and organic kind of unity that was in, not of, and for the world to the “praise of God” and in “favor with all the people.” It was, in summary, the description of a missional ecclesiology! And according to Lesslie Newbigin, it was an ecclesiology that had been tragically lost needing to be rediscovered in today’s global city. The truth is… that the unity of the Church is something given to it at its inception, and given by its Lord. That unity had its outward form, first in the fact that the first disciples were visibly grouped around one Lord, and then in the close-knit fellowship of the days immediately following Pentecost, in the sharing in a common baptism, a common tradition of teaching, a common Supper, and a common acknowledgment of the leadership of the Apostles.1 And does anyone doubt for a moment that if today’s global Christian ecclesia looked more like Acts 2, then large numbers of people in every place and culture would know that Jesus is real and that Christianity is true? that they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us, that the world may believe that You sent Me.
    [Show full text]
  • Re-Imagining Ecclesiology: a New Missional Paradigm for Community Transformation
    Digital Commons @ George Fox University Doctor of Ministry Theses and Dissertations 4-2021 Re-Imagining Ecclesiology: A New Missional Paradigm For Community Transformation Michael J. Berry Follow this and additional works at: https://digitalcommons.georgefox.edu/dmin Part of the Christianity Commons GEORGE FOX UNIVERSITY RE-IMAGINING ECCLESIOLOGY: A NEW MISSIONAL PARADIGM FOR COMMUNITY TRANSFORMATION A DISSERTATION SUBMITTED TO THE FACULTY OF PORTLAND SEMINARY IN CANDIDACY FOR THE DEGREE OF DOCTOR OF MINISTRY BY MICHAEL J. BERRY PORTLAND, OREGON APRIL 2021 Portland Seminary George Fox University Portland, Oregon CERTIFICATE OF APPROVAL ________________________________ DMin Dissertation ________________________________ This is to certify that the DMin Dissertation of Michael J. Berry has been approved by the Dissertation Committee on April 29, 2021 for the degree of Doctor of Ministry in Leadership in the Emerging Culture Dissertation Committee: Primary Advisor: W. David Phillips, DMin Secondary Advisor: Karen Claassen, DMin Lead Mentor: Leonard I. Sweet, PhD Copyright © 2021 by Michael J. Berry All rights reserved ii DEDICATION To my wife, Andra and to our daughters, Ariel and Olivia. iii ACKNOWLEDGMENTS Special thanks for everyone’s support and assistance to get me through this process: Dr. Len Sweet, Donna Wallace, Dr. David Phillips, Dr. Loren Kerns, Dr. Clifford Berger, Dr. Jason Sampler, Rochelle Deans, Dr. David Anderson, Dr. Tom Hancock, Patrick Mulvaney, Ray Crew, and especially Tracey Wagner. iv EPIGRAPH The baptism and spiritual
    [Show full text]
  • 90. Redemption Page 1
    90. Redemption Page 1 90. REDEMPTION Summary 1. The word redemption means to bUy back something or somebody for a ransom or a price. In the biblical tradition the word refers to the action of God in delivering human beings from the bondage to sin. 2. In the seventeenth-century the theology of redemption was influenced by St. Anselm, St. Thomas and the Council of Trent. 3. In his doctrinal writings De La Salle stresses the doctrine of redemption as mystery with some indications of a theological perspective. 4. In his devotional writing De La Salle stresses the passion of Christ and his death on the cross as the central act in the mystery of redemption. 5. De La Salle considered the ministry of the Brothers in Christian education as a way of cooperating with the redemptive work of Christ. 6. Although theology today would put more emphasis on the resurrection as an element in redemption, there is much in De La Salle's writing that remains valuable for the Lasallian educator. 1. THE MEANING OF THE WORD "REDEMPTION", FROM THE BffiLE TO NICAEA In a general way, redelllptioll has the meaning of to God's plan to save his human creation from the buying back something or somebody held in forfeit evil consequences of sin. for a pledge. Thus a person may be said to redeem a The biblical concept of redemption has a variety pawned object, or redeem coupons and certificates by of overtones that are too complicated to develop ad­ exchanging them for their equivalent value. Soine­ equately in a short space.
    [Show full text]
  • Covenant of Redemption
    MEANING OF KEY WORDS COVENANT: Agreement REDEMPTION: To buy back WORKS: merited favor GRACE: unmerited favor COVENANT (meaning) : Basically, a “covenant” is an agreement between two parties to fulfill obligations made one to another. WCF 7:1 The distance between God and the creature is so great, that although reasonable creatures do owe obedience unto Him as their Creator, yet they could never have any fruition of Him as their blessedness and reward, but by some voluntary condescension on God's part, which He hath been pleased to express by way of covenant. David Garner …God acted. He stepped down; he bent over toward us. Since we could in no way get to him, he came to us. He chose to lower himself to our level, and did so out of his own pleasure and wisdom (see Ephesians 1:3–14). His stooping instrument of choice was the covenant. COVENANT (defintion) OT: The Hebrew word for covenant is always BERITH, a word of uncertain derivation. • The most general opinion is that it is derived from the Hebrew verb BARAH, to cut, and therefore contains a reminder of the ceremony mentioned in Genesiis 15:17. • Some, however, prefer to think that it is derived from the Assyrian word BERITU, meaning “to bind.” This would at once point to the covenant as a bond. DIATHEKE: properly, a set-agreement having complete terms determined by the initiating party, which also are fully affirmed by the one entering the agreement. COVENANT OF REDEMPTION THE PARTIES OF THE COVENANT OF REDEMPTION The covenant of redemption is the agreement made between the members of the Trinity in order to bring us salvation.
    [Show full text]
  • Appendix 1 the Most Holy Trinity – Teaching Points
    Appendix 1 The Most Holy Trinity – Teaching Points ¾ The mystery of the Holy Trinity is the central mystery of Christian faith and life. ¾ The mystery of the Holy Trinity is the mystery of God in Himself. ¾ It is the source of all the other mysteries of the Faith. ¾ It is the most fundamental and essential truth of the Faith. ¾ What we know about the Trinity has been revealed by God Himself. ¾ There is but one, true God. ¾ There are three persons in the one God and each of these persons is fully God. ¾ The three persons in the one God are: God the Father, God the Son, and God the Holy Spirit. Note: Terms such as God the Creator, God the Redeemer, and God the Sanctifier, do not say Who God is, but rather point to functions commonly attributed to one of the Divine Persons. Note to Catechist: While we commonly attribute certain works to one or another person of the Trinity, all three Divine Persons are involved in creation, redemption, and sanctification. The Divine Persons are distinct, but undivided. We have a responsibility to use the correct vocabulary, i.e. the vocabulary of the Church, when referring to the persons of the Trinity, and in all catechesis. We must not shy away from, or compromise, the language of the Most Holy Trinity, i.e. the Father, the Son, and the Holy Spirit. This language we clearly see in Sacred Scripture! This language speaks to Who God is! Learning the correct terminology for God affects both our relationship with Him and with one another as sons and daughters of God the Father and brothers and sisters of Jesus Christ, in the Holy Spirit.
    [Show full text]
  • Sanctification
    SANCTIFICATION AS TAUGHT IN THE SCRIPTURES —BY— PHILIP MAURO COUNSELLOR-AT-LAW GLASGOW: PICKERING & INGLIS, PRINTERS AND PUBLISHERS. LONDON: ALFRED HOLNESS, 14 PATERNOSTER ROW, E.C. NEW YORK: GOSPEL PUBLISHING HOUSE, (D. T. BASS), BINGHAMPTON. And may be ordered through most Booksellers and Colporteurs. SANCTIFICATION As Taught in the Scriptures By PHILLIP MAURO I hope that no one will read this paper in the expectation of obtaining the writer’s view of sanctification. If any has, I hope he will be disappointed; because I have earnestly asked the lord to deliver me from opinions, and particularly from my own opinions, having learned how utterly untrustworthy they are. Man is very ready to form his opinions on every subject, and having formed them he clings to them tenaciously, and contends for them vigorously and generally the more so when he has little support for them. I desire to present this subject of sanctification in such a way that if any one has any controversy about it his controversy will be with the Spirit of God, and with the Word of God, in which the Spirit has revealed His mind on the subject. Our purpose is simply to get an answer to the question: What is meant in Scripture by the words “sanctify,” “sanctified,” and “sanctification” or “holiness?” (which is the same word in the original). Before taking up that question I wish to direct attention, briefly, to an important principle which is frequently disregarded, namely, the principle of stating doctrine in the words of Scripture and, conversely, of using always the words of Scripture in the same sense in which the Spirit uses them.
    [Show full text]
  • Biblical and Theological Terms for Incoming Seminarians
    Biblical and Theological Terms For Incoming Seminarians The intent of this glossary is to provide simple definitions for the important biblical and theological terms that incoming seminarians need to understand, in the context of AGTS, as they begin their studies. Words not in this list are either the professor’s responsibility to explain as a part of seminary education or are the student’s responsibility to look up in a dictionary. The definitions here are simplified versions of the most likely uses in the context of AGTS classes, early in a student’s first semester, and are based on Dr. James Hernando’s Dictionary of Hermeneutics where possible, which is a recommended resource. The * indicates a word is defined elsewhere in the list. a priori: an assumption or presupposition* someone has before beginning a study or discussion. allegorical: not the literal sense but portraying spiritual truths metaphorically* without reference to any actual historical events or people. An allegory never actually happened, like Pilgrim’s Progress. The Bible stories did happen unless otherwise indicated and so cannot be allegories. However, they can be typological.* anachronistic: not using technically accurate terminology for the time period. An example is reading NT terms or place names back into the OT context. apocalyptic: a type of biblical literature that is a dramatic, visionary, depiction of the ultimate cosmic victory of God over evil, using imagery that is significant to that time and culture, such as is used in the book of Revelation. Apocrypha: books written in the Intertestamental Period considered authoritative scriptures (sacred writings) by Roman Catholicism but not by Protestants or Jews and are called deutero*- canonicals by the Catholics.
    [Show full text]
  • Concept of Redemption in the World Religions: a Comparative Analysis of the Account of Redemption in Semitic Religions and Indian Religions
    IOSR Journal Of Humanities And Social Science (IOSR-JHSS) Volume 21, Issue 3, Ver. I (Mar. 2016) PP 53-64 e-ISSN: 2279-0837, p-ISSN: 2279-0845. www.iosrjournals.org Concept of Redemption in the World Religions: A Comparative Analysis of the Account of Redemption in Semitic Religions and Indian Religions Binoj Mathew, Research Scholar, Bharatiyar University, Coimbatore. I. Introduction The ultimate aim of any religion is salvation / redemption of those who believe in it. They embark various paths to experience redemption according to their beliefs and the life of the founders and prominent figures of these religions. Redemption is a common word in the world religions including the Semitic Religions and the Indian Religions. The Semitic Religions are Judaism, Christianity and Islam and the Indian Religions includes Hinduism, Jainism, Buddhism and Sikhism. Semitic Religions are monotheistic for they believe in one God. They hold fast to the belief of the creation of the world out of nothing and God alone is eternal and all the other things like soul, matter, and scripture are created. Whereas the Indian Religions like Buddhism, Jainism and Sikhism have their origin from Hinduism. According to Hinduism, God, Soul, Matter and Scripture are eternal. They believe not in one God but many. In Semitic Religion, salvation is the saving of the soul from sin and its consequences. It may also be called „deliverance‟ or „redemption‟ from sin and its effects. Salvation is considered to be caused either by the free will and grace of a deity or by personal efforts through prayer, asceticism, or some combination of the two.
    [Show full text]
  • Creation and Redemption: a Study of Kingdom Interplay
    JETS 35/1 (March 1992) 3-17 CREATION AND REDEMPTION: A STUDY OF KINGDOM INTERPLAY H. WAYNE HOUSE* The subject of the created order has received considerable popular atten- tion through the political awareness campaigns of environmental or ecology organizations in recent years. Some additional and related interest in crea- tion has been invigorated because of the rise and growth of new-age religion. In the Church, however, there has generally been little discussed in this area, other than the creation/evolution controversy. Instead the popular and scholarly interest of the Church has centered on the new creation in Christ and the kingdom of God to come. God's providential kingdom, his creation of all things (creatio ex nihilo) and their maintenance by him {creatio continua) are relegated to minor interest. This has not always been the case. I. THE EARLY APPROACH T O CREATION AND REDEMPTION 1. Creation and redemption in the early Christian Church. The broad themes of creation and redemption have occupied the attention of Chris- tian theology from its very inception. The NT writers weaved these sub- jects from the fabric of Hebrew literature and the teaching of our Lord. The early Church fathers spoke on both themes also, carefully charting a course between the dualism regarding creation rampant in Hellenistic philosophy and gnosticism1 and avoiding the inadequate redemptive views of the pagan cults and mysteries tied in with monistic nature religion.2 These early Christian theologians were careful to distinguish between God * Wayne House, an author and lecturer living at 4996 Wagon Rim Court SE, Salem, Oregon 97301, delivered this presidential address at the 43rd annual meeing of ETS on November 21, 1991, in Kansas City, Missouri.
    [Show full text]
  • Department of Theology - Phd Comprehensives Ecclesiology (Starting Fall 2018)
    Fordham University - Department of Theology - PhD Comprehensives Ecclesiology (starting Fall 2018) Students will work with their faculty member “to add another approximate 30% of entries to the standard bibliography for each exam.” (Graduate Student Handbook) von Balthasar, Hans Urs. Theo-Drama: Theological Dramatic Theory, Vol 3. San Francisco: Ignatius Press, 1992. Pages 263-464. Boff, Leonardo. Ecclesiogenesis: The Base Communities Reinvent the Church. Maryknoll, NY: Orbis, 1986. Cone, James. For My People: Black Theology and the Black Church. Maryknoll, NY: Orbis, 1984. Ellacuria, Ignacio. Ignacio Ellacuria: Essays on History, Liberation, and Salvation. Michael E. Lee, ed. Maryknoll: Orbis Books, 2013. [a] “The Church of the Poor, Historical Sacrament of Liberation,” 227-54. [b] “Theology as the Ideological Moment of Ecclesial Praxis,” 255-74. [c] “Christian Spirituality,” 275-84. [d] “Monseñor Romero: One Sent by God to Save His People,” 275-93. Fulkerson, Mary McClintock. Places of Redemption: Theology for a Worldly Church. Oxford: Oxford University Press, 2007. Gaillardetz, Richard R. By What Authority? Foundations for Understanding Authority in the Church. Revised and Expanded Edition. Collegeville: Liturgical Press, 2018. Grau, Marion. Rethinking Mission in the Postcolony: Salvation, Society, Subversion. New York: Bloomsbury, 2011. Gutierrez, Gustavo. “Liberating Evangelization: Church of the Poor,” in Gustavo Gutierrez: Essential Writings. James Nickoloff, ed. Maryknoll, NY: Orbis, 1996. Pages 236-85. Haight, Roger. Christian Community in History, 2 Vols. New York: Continuum, 2004, 2005. Hauerwas, Stanley. Community of Character: Toward a Constructive Christian Social Ethic. South Bend, IN: University of Notre Dame Press, 1991. Irwin, Kevin W. The Sacraments: Historical Foundations and Liturgical Theology. New York: Paulist Press, 2016.
    [Show full text]
  • Cumulative GLOSSARY GRADES 1-6
    Cumulative GLOSSARY GRADES 1-6 A Abba [Grade 5] Anointing of the Sick [Grade 6] The name Jesus used for God the Father that The Anointing of the Sick is the Sacrament of reveals the love and trust that exist between Healing that strengthens our faith, hope, and love Jesus, God the Son, and God the Father. for God when we are seriously ill, weakened by old age, or dying. actual grace [Grade 5] Actual grace is the additional gift of God’s Apostles [Grade 3] presence with us to help us live as children of The Apostles were the first leaders of the Church. God and followers of Jesus Christ. Jesus chose them to baptize and teach in his name. adoration [Grade 6] Adoration is a form of prayer that declares God Apostles’ Creed [Grade 3] is the source of all. We acknowledge God is The Apostles’ Creed is a brief summary of what Almighty Creator, in whom we depend upon for the Church has believed from the time of the everything. Apostles. almighty [Grade 2] Ascension [Grade 2] God alone is almighty. This means that only God The Ascension is the return of the Risen Jesus has the power to do everything good. to his Father in Heaven forty days after the Resurrection. almighty [Grade 4] God’s power to do everything and anything assembly [Grade 2] good. The assembly is the people God gathered to celebrate Mass. All members of the assembly almsgiving [Grade 6] share in the celebration of Mass. Money, food, or material given to the poor as an act of penance or charity.
    [Show full text]
  • THE CATHOLIC TREATMENT OP SIN and REDEMPTION in the NOVELS of GRAHAM GREENE by Thomas M„ Sheehan
    UNIVERSITY D'OTTAWA » ECOLE PES GRADUE5 .. / THE CATHOLIC TREATMENT OP SIN AND REDEMPTION IN THE NOVELS OF GRAHAM GREENE by Thomas M„ Sheehan Thesis presented to the English Department of the Graduate School of the faculty of Arts of the University of Ottawa as partial fulfillment of the requirements for the degree of Doctor of Philosophy *****$*# *$> Ottawa, Canada and Louisville, Kentucky I960 UNIVERSITY OF OTTAWA - SCHOOL OF GRADUATE STUDIES UMI Number: DC53535 INFORMATION TO USERS The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleed-through, substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. UMI® UMI Microform DC53535 Copyright 2011 by ProQuest LLC All rights reserved. This microform edition is protected against unauthorized copying under Title 17, United States Code. ProQuest LLC 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106-1346 UNIVERSITE D'OTTAWA - ECOLE DES GRADUES ACKNOWLEDGMENTS This thesis was prepared under the supervision of Dr. Emmett 0'Grady, Head of the English Department of the University of Ottawa. The writer is indebted t© Mr. P. B. Lysaght of London, England for invaluable material on Graham Greene that was not readily available either in the United States or in Canada. The writer is also indebted to the librar­ ians of Nazareth College, and Sellarmine College, Louisville, Kentucky for the use of their facilities.
    [Show full text]