Theology IV 3rd Quarter Notes (for quarterly exam) PRAYER The Christian prayer is a loving, conscious, personal relationship

with God, our all-loving, good Father, who has adopted us through His beloved Son, Jesus Christ, in the Holy Spirit. It is intimate conversation with God who we know loves us St. Teresa of Avila Authentic Christian prayer is always Trinitarian, since it is through Christ that we have access in one Spirit to the Father (Eph.2:8) Prayer develops a conscious awareness of our relationship with God. It depends on WHO GOD IS AND WHO WE ARE. As creatures to become children of God, our prayer is one of adoration of our Creator and thanksgiving to our heavenly Father, whom we petition for our needs. As sinners we pray in contrition for forgiveness from our divine Savior, and offer Him all our thoughts, words and deeds. Thus we have A.C.T.S.

Nature of Liturgy A. INTRODUCTION: General background to liturgy

When the Constitution on Sacred Liturgy describes for us Liturgy, it is always in terms of and in the context of Salvation History (Germ. HEILSGESCHICHTE). In relation to Salvation History and as an introductory not to Liturgy, there are three-fold consideration which must be born in mind. 1. The meaning of Salvation History is simply the communication of Divine life to man; 2. This meaning finds its presence and sense within the Mysterium Christi, which mystery consists in that fact that God, pouring into Christ the fullness of the divine life with which He is filled. 3. Finally, the meaning of Salvation History and of the Mysterium Christi, for the time from Pentecost to the Parousia, is realized in the Mysterium Ecclesiae as a human-divine entity, instituted as the only port of salvation, in which and through which is realized that communion of Divine Life which Christ transmits to man, giving them the spirit and thus uniting them with Himself and with the Father. ORIGIN: LEITOURGIA A. Leitos (adj) of the people 1. Laos people B. Ergon (n) - work, service, opus i. Therefore, it mean work, service, opus of or in favor of the people.

B. NATURE: (Descriptive definition and its explanation) I. The Constitution on Sacred Liturgy, Art. 7 describes for us Liturgy as: *THE EXERCISE OF THE PRIESTLY OFFICE OF JESUS CHRIST. IN THE LITURGY, THE SANCTIFICATION OF MAN IS MANIFESTED BY SIGNS PERCEPTIBLE TO THE SENSES AND IS EFFECTED IN A WAY WHICH IS PROPER TO EACH OF THESE SIGNS; IN THE LITURGY, FULL PUBLIC WORSHIP IS PERFORMED BY THE MYSTICAL BODY OF JESUS CHRIST; THAT IS, BY THE HEAD AND HIS MEMBERS. (understand and remember)

When we consider the Liturgy as a Sacrament we consider it as in GENERE SIGNI (as a sign). Under this aspect is considered a) Sign itself b) Thing signified Therefore, the elements present in the descriptive definition are: 1) 2) 3) 4) 5) Christ Priestly office Church Exercise what is signified Sacred signs sign itself *Work of Salvation There are two dimensions of Christ s work of salvation: a) SOTERIC, the downward movement which signifies the sanctification of man. When Christ offered Himself on the Cross, He saved or sanctified man by restoring back the lost image and likeness of God to man due to sin; b) LATREUTIC, the upward movement which signifies the glorification of God. In the same token and simultaneous with the soteric, Christ when He offered Himself on the Cross, offered the most perfect sacrifice or worship thereby appeasing God s justice wounded by the Fall.

1) *Sacred Signs A SIGN is that which stand in place of another. In view of this, we consider the FUNCTIONS OF A SIGN: 1. To reveal and to conceal: to reveal because it has something in common with the thing signified; and to conceal, because it is not the thing itself. 2. To unite: the beholder as it were, is united with the thing signified by the sign; 3. To form a longing for a fuller knowledge and a deeper union with the thing signified by the sign: in this sense, all sacraments in all cases are signs which are foretaste f a deeper union and fuller knowledge of Christ. A sign to be a sign, it must be:

1) Different from the thing signified. There may be a similarity but always distinct. It not a sign, it is then the reality; 2) A relation to the thing signified; either by resemblance or dependence; 3) Always easier to know than the thing signified. A sign may be either natural, that which has an inner relation with the reality signified. The inner relation depends upon the nature of the thing itself, as smoke is to fire. Since the inner relation depends on the nature of the thing, the value of this sign is universal; or free (conventional), that which is rally chosen by men to express a reality with which there is no natural relation. It does not depend on the nature of the reality. It depends on the cultural background of the men choosing the sign, therefore, it does not have any universal value. An image is a special kind of a sign in which the relation of semblance exists between the sign and the reality signified. Hence, a natural sigh is evidently an image. As far as a free or conventional sign is concerned, there is no natural relation between the sign and the reality signified but there may be a natural relation existing between the sign and the people formulating the sign. A symbol is a stylized or spiritualized representation. There is something in the symbol which is analogous or agree with the thing represented, as a balance is to justice, N.B. however, that all symbols are signs, but not all signs are symbols because natural signs are not symbols.

*The Liturgical Year The seasons: - Advent - Christmas - Lent - Holy Week - Easter - Ordinary Time Solemnities of the Lord - Trinity Sunday - Corpus Christi - Sacred Heart - Christ the King Mary and the Saints -January 1: Mary the Mother of God -March 25: Annunciation -August 15: Assumption -December 8: Immaculate Conception Solemnities of the Saints - March 19: St. Joseph, Husband of Mary - June 24: Birth of John the Baptist - June 29: Peter and Paul, Apostles - November 1: All Saints

Sacraments in General The seven sacraments are efficient signs of grace. They are SIGNS because they are visible symbols of invisible realities. For example: in Baptism the visible sign is water, the invisible reality is the Holy Spirit; in Eucharist, the visible signs are bread and wine, the invisible realities are the body and blood of Christ.

A sacrament is a saving symbolic act, arising from the ministry of Christ and continued ion, by and for the Church. When celebrated in faith, it leads us into a likeness to Christ. The purpose of the sacraments is to sanctify, build up the Body of Christ (the Church)
BAPTISM the gateway to the sacraments, is necessary for salvation, either by actual reception or at least by desire. By it people are freed from sins, are born again as children of God and, made like to Christ by an indelible character, are incorporated in to the Church. It is valid only by washing of a real water with the proper form of words. (Can 849)

1. What is a Sacrament? A sacrament is a saving symbolic act, arising from the ministry of Christ and continued in, by and for the Church. When celebrated in faith, it leads us into a likeness to Christ. The purpose of the sacraments is to sanctify, to build up the Body of Christ (the Church), and to give worship to God. 2. What is Baptism? Baptism is the sacrament of spiritual rebirth and it is the basis of our whole Christian life. By the symbolic action of washing with water and the ritual formula ( I baptize you in the name of the Father, and of the Son, and of the Holy Spirit ), the baptized person is cleansed from sin, both original and personal, and is incorporated into Christ. 3. Why is Baptism necessary? Jesus Himself affirms that Baptism is necessary for salvation. In Mark 16:16, he said, The man who believes in it and accepts baptism will be saved. In Matthew 28:19, Jesus likewise, said: Baptize them in the name of the Father, and of the Son, and of the Holy Spirit. 4. Who can be Baptized? Any infant not yet baptized can receive the sacrament of Baptism, provided there is the assurance that his parents will bring him up in the Christian faith. Name The word baptism comes from a very similar Greek term meaning immersion, bathing, or washing. In the New Testament, to baptize usually means to wash, to clean with water. Baptism is also called the washing of rebirth and renewal by the Holy Spirit (cf. Ti 3:5) and illumination, because it enlighten the souls of those who receive it. Effects of Baptism Baptism produces a complete spiritual regeneration through the following closely related effects: 1) The new birth in the Holy Spirit. Baptism brings about the infusion of sanctifying grace with the infused virtues and the gifts of the Holy Spirit. 2) The forgiveness of all sins original and personal, mortal and venial. For the forgiveness of the personal sins, the one baptized must have repented of all of them. Otherwise, the Baptism would remain formless and ineffective until that repentance; at that moment, its effects are revived. 3) The remission of all punishment due to sin. This covers both the eternal punishment (which is always remitted when mortal sins are forgiven and sanctifying grace is infused) and temporal punishment. 4) Baptismal character. This is an indelible sign that creates a similarity with Christ and gives the capacity for the reception of the other sacraments.

5) Sacramental grace. This, in the case of Baptism, is sanctifying grace itself, together with the right to receive special helps to exercise the faith, lead a truly Christian life, and worthily receive the other sacraments. 6) The incorporation to the Church. Baptism makes us sharers in the common priesthood of the faithful. Effects of Baptism Theological Freedom from sin Sanctifying grace Child of God

Philosophical New personality of being a faithful

Canonical Incorporated into Christ MINISTER Deacon/Priest MATTER Water FORM I baptize you in the name of the Father and of the Son and of the Holy Spirit. Be sealed with the gift of the Holy Spirit. This is my Body; this is my blood. I absolve you in the name of the Father and of the Son and of the Holy Spirit. You are a priest forever I take you as my wife; I take you as my husband. Through this holy anointing may the Lord in his love and mercy help you with the gift of the Holy Spirit.

SACRAMENT Baptism

Confirmation Eucharist Penance

Bishop Priest Priest

Laying of Hands & Chrism Bread and Wine Confession of Sins

Order Matrimony

Bishop Spouses

Laying of Hands Exchange of Consent

Anointing of the Sick

Priest

Oil of the Sick

The Seven gifts of the Holy Spirit with its description (study and understand) Understanding: to give a deeper insight and penetration of divine truths held by faith, not as a transitory enlightenment but as a permanent intuition. Knowledge: to judge rightly concerning the truths of faith in accordance with their proper causes and the principles of revealed truth. Wisdom: To judge and order all things in accordance with the divine norms and with connaturality that flows from loving union with God. Counsel: To render to individual docile and receptive to the counsel of God regarding one s actions in view of sanctification and salvation. Fortitude: to overcome difficulties or to endure pain and suffering with the strength and power infused by God. Fear of the Lord: to avoid sin and attachment to created things out of reverence and love of God Piety: to give filial worship to God precisely as our Father and to relate with all people as children of the same Father. CONFIRMATION The distinct nature of confirmation is on its emphasis on the role of the Holy Spirit. The best way to understand the sacrament is to understand who the Holy Spirit is. Old Testament: Spirit of God/Yahweh (from Hebrew ruah wind, breath, spirit). Often associated with themes of creation and re-creation. It is a life-giving Spirit. Christian life is a life in the Spirit. The Spirit does not only come in Confirmation for the first time. Life in Spirit is growing and maturing in a person as he matures in faith CFC, 1626. The sacrament of Confirmation is described by Vatican II in terms of its two essential characteristics: Closer union with the Church, and strengthening and empowerment by the Holy Spirit to actively spread the faith.

By the sacrament of Confirmation, the faithful are more perfectly bound to the Church and are endowed with the special strength of the Holy Spirit. Hence, they are as true witnesses to Christ, more strictly obliged to spread the faith by word and deed (LG 11; cf. CCC1285) The sacrament of Confirmation is conferred by anointing with holy chrism on the forehead, done while imposing the hands and by these word: N., be sealed with the gift of the Holy Spirit (CCC, 1300) i.e. the form of Confirmation.

In the Old Testament; Anointing signified healing, purification and strengthening but most of all empowerment. In the New Testament Christ is the Anointed One perfectly fulfilling the power of the Holy Spirit the triple role of Prophet, Priest and Servant- King Hence, through Confirmation, Christians share more fully in Christ s prophetic, kingly and priestly roles. The Effects of Confirmation 1. Increase of Sanctifying Grace, specifically, the gifts of the Holy Spirit. 2. Sacramental grace, which is the right to receive the special help needed to exercise the virtue of fortitude in the public profession of one s faith. This also includes the help that is required for the spiritual or interior struggle. a. Because of this, it is said to be a certain consecration to serve Christ as a soldier, to be miles Christi, to spread the faith by word and deed and not to be ashamed of the cross. b. Confirmation strenthens our bond with the Church. c. Even more, this sacrament introduces us deeply in divine filiation that make us easy, Abba, Father (cf. Rom. 8:15)

The Subject of Confirmation Every baptized person who is not confirmed, and only such a person, is capable of receiving confirmation In order to receive Confirmation validly, a baptized person with the use of reason should also be in the state of grace (since it is the sacrament of the living), and should have had the necessary instruction. Regarding the age of the subject, the general practice of the Latin Church is not to confirm children before the age of reason. It can only be done before this age if there is danger of death or for other just reason.

The Nature of the Eucharist The name Eucharist has been chosen to refer to this sacrament since the times of St. Ignatius of Antioch (early second century).

EUCHARIST It is a Greek term (eucharistein) meaning act of thanksgiving,

it refers to Jesus act of thanksgiving when he instituted it, as both the Gospels and St. Paul relate (cf. Mt 26:27; Mk 14:23; Lk 22:17; 1Cor 11:24 The other names that emphasize one aspect or another of this sacrament: -Banquet of the Lord (cf. 1Cor 11:20): it is the supper that the Lord celebrated with his disciples on the eve of his Passion and the anticipation of the marriage supper of the Lamb (Rv 19:9). -Breaking of the Bread (cf. Acts 2:42, 46; 20:7, 11): The early Christians forming one body called it the breaking of the one bread in which all participated. Synaxis, or Eucharistic Assembly: The Eucharist is the visible expression of the Church (cf. 1Cor 11:17-34). Also agape and pax.

Memorial of the Passion and Resurrection of the Lord. Holy and Divine Liturgy, Holy Mysteries, and Holy Sacrament: It is the center of all liturgical celebration. Holy Communion: in it, we are united to Christ, forming one body.

Holy Mass: it ends by sending the faithful (mission) to fulfill God s will in their daily lives. In the Sacrament of the Eucharist, Christ the Lord himself is contained, offered and received, with his body, blood, soul, and divinity. These three aspect are closely related. -The Real Presence of Christ in the Eucharist, -The Holy Communion, and -The Holy Sacrifice of the Mass. The Last Supper: Jesus arrival in Jerusalem as one of the thousands of Jews on pilgrimage for the Passover feast. As his death nears, Jesus invited His apostles to share a meal. Luke, Matthew and Mark describe it as the Passover meal, the Seder the meal celebrating the Jewish exodus from slavery in Egypt. In the midst of the meal, Jesus changed its meaning. The bread was no longer the bread of the exodus, but Jesus said, This is my body and the wine, This is my blood . For John s Gospel, there s no mention of these details. Instead, it was associated with Jesus washing the feet of his apostles. More than ritual, it is a way of humble service Passover was an ancient rite of the people of the land of Egypt. It pre-dated the advent of the family of Jacob in Egypt. This people (the Israelites) adopted it from their Egyptian hosts as a religious service. Because of subsequent events this religious service became associated with the Israelites belief that God has saved them from the Egyptians.In the so-called plagues, the Jews read these disasters as punishments sent by God on

the Egyptians. The last was the death of many children and animals. In the history of Israel s faith, it was God who preserved the Israelites from the last catastrophe.The Angel of Death passed over the houses of the Jews that been marked with the blood of the lamb that was sacrificed. The Passover event is associated with the eating of a meal of - roasted lamb, - bitter herbs and - unleavened bread.

The ritual eating of this meal became the memorial of the Exodus the central experience of Jewish faith to be repeated through all generations. You shall observe this rite as a perpetual ordinance for you and your children And when your children ask you, What do you mean by this observance? you shall say, It is the Passover sacrifice to the Lord, for he passed over the houses of the Israelites in Egypt, when he struck down the Egyptians but spared our houses. (Ex 12:24-27) The Real Presence of Christ in Eucharist: This doctrine s basis is in the words of institution, This is my body This is my blood. TRANSUBSTANTIATION St. Thomas used the term transubstantiation substance changes while accidents remain. Christ becomes really present in the Eucharist through transubstantiation, by which all the substance of the bread becomes the body of Christ, and all the substance of the wine becomes his blood without altering the appearances (accidents or species) of the bread and wine. Transubstantiation and Transformation Transubstantiation change of substance while accidens remain. It refers to a supernatural change that is absolutely impossible in nature. It can happen only through divine intervention, and actually happens only in the Eucharist, in which the whole substace not just the substantial form changes. Transformation change of form while the matter remains. It describes natural changes.

The term transubstantiation was introduced in the twelfth century and was used by the Fourth Lateran Council in 1215. The Council of Trent (1545-1563) also used it and declared that the word was particularly suitable to describe this admirable conversion. The word transubstantiation came form Latin words; Trans across Sub under Stare to stand

The Mass as a Meal: One of the most striking things about Jesus in the gospels is his love for meals.To share a meal was a sign of friendship and hospitality. More than just to fill one s stomach, it was a way to teach about the love of God. Jesus meal fellowship vis--vis mass: Sign of community Sinners are invited to participate Sign of future heavenly banquet A challenge to make present God s kingdom now

Review these words: Viaticum Transubstantiation Consubstantiation Tansfinality Transignification