Benedict XVI says that ecumenism isn't an exercise in negotiation, in which benefits and drawbacks are weighed in search of a consensus. "A self-made faith is worthless," he says.
The Pope stated this today at an ecumenical celebration at the church of the former Augustinian Convent in Erfurt. The Holy Father visited the site, where Martin Luther lived for some years, on the second day of his four-day trip to Germany. He is in his homeland through Sunday.
He noted that prior to his visit, there was talk of "an 'ecumenical gift' which was expected from this visit."
The Pontiff clarified that such talk "reflects a political misreading of faith and of ecumenism."
He explained: "In general, when a Head of State visits a friendly country, contacts between the various parties take place beforehand to arrange one or more agreements between the two states: by weighing respective benefits and drawbacks a compromise is reached which in the end appears beneficial for both parties, so that a treaty can then be signed.
"But the faith of Christians does not rest on such a weighing of benefits and drawbacks. A self-made faith is worthless. Faith is not something we work out intellectually or negotiate between us. It is the foundation for our lives. Unity grows not by the weighing of benefits and drawbacks but only by entering ever more deeply into the faith in our thoughts and in our lives."
Unheard?
Benedict XVI offered a reflection on Christ's prayer for unity found in John 17.
"[Jesus] intercedes for coming generations of believers. He looks beyond the Upper Room, towards the future. He also prayed for us. And he prayed for our unity. This prayer of Jesus is not simply something from the past. He stands before the Father, for ever making intercession for us," he said.
The Pope then asked the searching question: "Did Jesus' prayer go unheard?"
"The history of Christianity is in some sense the visible element of this drama in which Christ strives and suffers with us human beings," he said. "Ever anew he must endure the rejection of unity, yet ever anew unity takes place with him and thus with the triune God."
The Holy Father invited his listeners to see both these things: human sin and God's triumphs.
"In an ecumenical gathering, we ought not only to regret our divisions and separations, but we should also give thanks to God for all the elements of unity which he has preserved for us and bestows on us ever anew," the Pontiff proposed. "And this gratitude must be at the same time a resolve not to lose, at a time of temptations and perils, the unity thus bestowed."
Needing God?
The Bishop of Rome also considered the question of if man needs God.
He suggested that in a first instance, it might appear that things can function without him. "But the more the world withdraws from God, the clearer it becomes that man, in his hubris of power, in his emptiness of heart and in his longing for satisfaction and happiness, increasingly loses his life.
"A thirst for the infinite is indelibly present in human beings. Man was created to have a relationship with God; we need him. Our primary ecumenical service at this hour must be to bear common witness to the presence of the living God and in this way to give the world the answer which it needs."
The seriousness of faith in God is shown by a commitment to man, the Pope proposed.
"We live at a time of uncertainty about what it means to be human. Ethics are being replaced by a calculation of consequences. In the face of this, we as Christians must defend the inviolable dignity of human beings from conception to death -- from issues of prenatal diagnosis to the question of euthanasia," he stated.
"Faith in God must take concrete form in a common defense of man," the Pope said, adding that this defense also includes love.
"God will judge us on how we respond to our neighbor," he said, and this is true not only as individuals but also as communities.
"Today," he said, "Christian love of neighbor also calls for commitment to justice throughout the world."
(extracted from Zenit, 23 Sept 2011)
Sunday, September 25, 2011
Sunday, September 11, 2011
FREQUENTLY-ASKED QUESTIONS ABOUT SEXUALITY AND THE CATHOLIC CHURCH
1. Why does the Catholic Church have such a problem with sex?
Actually, the Church doesn't "have a problem with" sex. The Catechism of the Catholic Church has a lot of beautiful, positive things to say about human sexuality.
It's just that the world can't accept the wisdom of Holy Mother Church when it comes to sexual issues (and many other issues as well). In many ways, it's the world which has the "problem" with sex, not the Church!
2.How does "the world" have a problem with sex?
Mother Church takes what we might call a "holistic" approach to human sexuality. She teaches that God intends for sex to involve the whole person, body and soul, in the context of a loving, committed relationship, for the sake of both bearing children and the mutual benefit of the spouses. The world, on the other hand, tries to have each of these elements separately; is seeks pleasure for pleasure's sake, union without procreation, physical satisfaction without spiritual benefit, intercourse outside of marriage. Thus the sexual experience it promotes is broken, fragmented, not whole.
Sexuality is like a beautiful vase which God created to bear the sacred flowers of human life. Our modern Western mentality shatters this precious vase into hundreds of pieces and then scrambles for the fragments. Not surprisingly, many people get badly wounded in the effort!
3.Why does the world do this?
This fragmentation of sexuality is only a symptom of a deeper fragmentation in the human psyche caused by original sin. God created humanity as a harmonious whole, body and spirit, in communion with the Creator and at peace with ourselves and all creation. But the disobedience of our first parents shattered this original harmony, setting flesh against spirit, man against woman, man and woman against nature and against God. Is it any wonder we ofter refer to our sinfulness as "brokenness"?
This brokenness extends to every aspect of our being, including our sexuality. Mother Church, in her Divine wisdom, sets before us an ideal of wholly integrated, harmonious sexuality in her moral teachings, not to "spoil our fun" but to prevent us from hurting ourselves by misusing God's sacred gift.
4.How could the Church have a positive attitude towards sex when most of its leaders don't get any?
The Cathoic Church is more than a mere human organization run by celibate males; she is the Mystical Body of Christ, and the Holy Spirit, her "Soul", speaks through her on matters of faith and morals. The Church's positive teaching on sexuality comes from the Spirit of God. If you want a good example of a celibate male who has a positive attitude toward human sexuality, I suggest you read the writings of Pope John Paul II. You may be pleasantly surprised by what he has to say.
5.Is sex a sacrament?
A sacrament is a visible sign, in symbol and ritual, which Jesus Christ established as a channel of his saving grace and a means of sanctifying the members of His Mystical Body. Mother Church recognizes seven Sacraments: Baptism, Penance, Holy Communion, Confimation, Matrimony, Holy Orders, and Anointing of the Sick. Now, intercourse pertains to only one of the above, namely Matrimony - in which it plays an important role. Consider the following facts:
o The Church considers impotence an impediment to marriage, for an impotent man cannot consummate a marital union.
o If someone marries with the intention of withholding sex from his/her partner, this is considered grounds for an annulment.
o If a married person takes a vow of celibacy without the consent of his/her spouse, the Church considers this a mortal sin (based on I Corinthians 7:3-5)
So conjugal relations are clearly an important aspect of the Sacrament of Matrimony.
Actually, the Church doesn't "have a problem with" sex. The Catechism of the Catholic Church has a lot of beautiful, positive things to say about human sexuality.
It's just that the world can't accept the wisdom of Holy Mother Church when it comes to sexual issues (and many other issues as well). In many ways, it's the world which has the "problem" with sex, not the Church!
2.How does "the world" have a problem with sex?
Mother Church takes what we might call a "holistic" approach to human sexuality. She teaches that God intends for sex to involve the whole person, body and soul, in the context of a loving, committed relationship, for the sake of both bearing children and the mutual benefit of the spouses. The world, on the other hand, tries to have each of these elements separately; is seeks pleasure for pleasure's sake, union without procreation, physical satisfaction without spiritual benefit, intercourse outside of marriage. Thus the sexual experience it promotes is broken, fragmented, not whole.
Sexuality is like a beautiful vase which God created to bear the sacred flowers of human life. Our modern Western mentality shatters this precious vase into hundreds of pieces and then scrambles for the fragments. Not surprisingly, many people get badly wounded in the effort!
3.Why does the world do this?
This fragmentation of sexuality is only a symptom of a deeper fragmentation in the human psyche caused by original sin. God created humanity as a harmonious whole, body and spirit, in communion with the Creator and at peace with ourselves and all creation. But the disobedience of our first parents shattered this original harmony, setting flesh against spirit, man against woman, man and woman against nature and against God. Is it any wonder we ofter refer to our sinfulness as "brokenness"?
This brokenness extends to every aspect of our being, including our sexuality. Mother Church, in her Divine wisdom, sets before us an ideal of wholly integrated, harmonious sexuality in her moral teachings, not to "spoil our fun" but to prevent us from hurting ourselves by misusing God's sacred gift.
4.How could the Church have a positive attitude towards sex when most of its leaders don't get any?
The Cathoic Church is more than a mere human organization run by celibate males; she is the Mystical Body of Christ, and the Holy Spirit, her "Soul", speaks through her on matters of faith and morals. The Church's positive teaching on sexuality comes from the Spirit of God. If you want a good example of a celibate male who has a positive attitude toward human sexuality, I suggest you read the writings of Pope John Paul II. You may be pleasantly surprised by what he has to say.
5.Is sex a sacrament?
A sacrament is a visible sign, in symbol and ritual, which Jesus Christ established as a channel of his saving grace and a means of sanctifying the members of His Mystical Body. Mother Church recognizes seven Sacraments: Baptism, Penance, Holy Communion, Confimation, Matrimony, Holy Orders, and Anointing of the Sick. Now, intercourse pertains to only one of the above, namely Matrimony - in which it plays an important role. Consider the following facts:
o The Church considers impotence an impediment to marriage, for an impotent man cannot consummate a marital union.
o If someone marries with the intention of withholding sex from his/her partner, this is considered grounds for an annulment.
o If a married person takes a vow of celibacy without the consent of his/her spouse, the Church considers this a mortal sin (based on I Corinthians 7:3-5)
So conjugal relations are clearly an important aspect of the Sacrament of Matrimony.
That being said, however, we must point out that marriage is much more than sex, and not all sex is conjugal. So the fact that marriage is a sacrament does not automatically make sex a sacrament.
(This is reminiscent of the peculiar anti-Catholic notion that the Church considers celibacy a sacrament because Latin Rite priests are generally required to be celibate. Those who hold this belief fail to consider that married men can have Holy Orders-permanent deacons and married Eastern Rite priests, for example-while nuns and lay brothers, though celibate, do not have Holy Orders!).
(This is reminiscent of the peculiar anti-Catholic notion that the Church considers celibacy a sacrament because Latin Rite priests are generally required to be celibate. Those who hold this belief fail to consider that married men can have Holy Orders-permanent deacons and married Eastern Rite priests, for example-while nuns and lay brothers, though celibate, do not have Holy Orders!).
Now Mother Church teaches that the marital union is a sacred act, a renewal of the marriage covenant, and can be a source of grace and sanctification to the husband and wife if performed in a state of grace. So while not a sacrament, sex can transcend the mere physical act and become a "sacramental" reality, a created means of grace.
Perhaps this is what people are trying to express when they say that "sex is a sacrament".
6.Speaking of celibacy, if the Church thinks sex is so wonderful why does she tell priests and nuns not to do it?
Sex is good, but not the ultimate good. Since sex is a good thing, celibates are not giving up something bad, they are sacrificing something good for a higher good: the kingdom of God. Jesus Christ Himself approved of such a sacrifice: "There are eunuchs who were born so from their mother's womb; and there are eunuchs who were made so by men; and there are eunuchs who have made themselves so for the sake of the kingdom of heaven. Let him accept it who can" (Matthew 19:12). In I Corinthians 7:1, 8, 29-35, Saint Paul expresses his approval of voluntary celibacy for the kingdom. He says celibacy is a good thing (vvs 1 & 8) - not a bad thing-and that remaining unmarried allows one to focus ones attention entirely on God, without the distractions of a spouse and family.
7.But doesn't the Church consider virginity preferable to marriage?
Only because it is a greater sacrifice. Those who make a greater sacrifice for God will receive a higher reward. Yet marriage is a sacrament-a powerful means of grace-and celibacy is not. So married people receive a sacrament, while celibates do not(unless they have Holy Orders, but some married men can receive that too! Marriage is the one sacrament which a celibate person cannot receive).
8.I still don't see how a religion which holds celibacy in such high regard can have a positive view of sex.
Sex and virginity are not at war with each other; both coexist in the Catholic Church. Marriage and celibacy are two positive vocations; just because the latter is good does not make the former bad.
9.Haven't clerics thoughout the ages said negative things about sex?
Yes, but they were expressing personal opinions, not the official teaching of Holy Mother Church. The extent of their influence on the laity in these matters is also open to debate. Just because a scholar holds a certain opinion does not mean that the average man or woman in the pews agrees.
10.Don't Catholics belief that sex was the "original sin" of Adam and Eve?
Though some Catholics have believed that in the past and may still believe it now, it's just not the official teaching of the Church. The original sin was one of prideful disobedience to God's command, not lust. Pride is the worst sin of all, and the root of all sin.
11.What about the Catholic belief that children are stained with sin because their parents conceived them by having sex?
Again, that is not the teaching of Mother Church. Original sin consists of the consequences of the sin of Adam, namely, the lack of sanctifying grace in the soul and an inclination toward sin. It has nothing to do with the act which gave life to the child.
12.But the Church says that Catholics should not do it for fun, only for procreation.
This is another common misunderstanding. Procreation is the primary purpose of sexual intercourse, but not the sole purpose. The Church has always recognised the importance of marital love and mutual help (secondary purpose) and the legitimacy of spouses having relations to satisfy physical urges (tertiary purpose). As the Bible says, "It is better to marry than to burn" -I Corinthians 7:9.
13.How can you say procreation is the primary purpose of sex?
An objective look at the biological function of the sex act clearly shows that it produces offspring. Do we not refer to the sex organs as "The Reproductive System"? This is clearly the primarly purpose of intercourse. The Church, in stating this fact, does not deny the importance of love in the marital act.
Deitrich von Hildebrand, a twentieth century Catholic theologian, explained that procreation is the purpose of conjugal relations and mutual love is the meaning of conjugal relations. This is why the Church teaches that the procreative and unitive (mutual love) aspects of the marital act are both important, and not to be separated!
14.What about pleasure?
The pleasure of the marital act is a means to an end, not an end in itself. After the world fragments the sex act, it seizes the shards of pleasure first, as if that were the sole purpose of sex! In God's plan, the pleasure of the act is supposed to facilitate the unitive and procreative ends, not be an end itself. The Church teaches that it is perfectly lawful for a husband and wife to enjoy the pleasure of the marital act as they draw closer to one another and remain open to the procreation of human life.
15.Why does the Church allow Catholic couples to have relations only on Tuesday and Wednesday, but not the rest of the week?
That is not an official Church teaching, only a penitential practice often recommended to married couples by priests many years ago (I doubt anyone recommends it nowadays, but I could be wrong). Some priests used to tell couples to abstain from marital relations on Thursday in honor of the Blessed Sacrament, on Friday in honor of Christ's Passion, on Saturday in honor of the Mother of God, on Sunday in honor of the Blessed Trinity, and on Monday in honor of the Holy Souls in Purgatory.
But Mother Church never officially required this of anyone.
Now it's not a bad practice; if a married couple wants to do that they certainly can. It falls within the provision of I Corinthians 7:5. But it's not required at all.
Perhaps this is what people are trying to express when they say that "sex is a sacrament".
6.Speaking of celibacy, if the Church thinks sex is so wonderful why does she tell priests and nuns not to do it?
Sex is good, but not the ultimate good. Since sex is a good thing, celibates are not giving up something bad, they are sacrificing something good for a higher good: the kingdom of God. Jesus Christ Himself approved of such a sacrifice: "There are eunuchs who were born so from their mother's womb; and there are eunuchs who were made so by men; and there are eunuchs who have made themselves so for the sake of the kingdom of heaven. Let him accept it who can" (Matthew 19:12). In I Corinthians 7:1, 8, 29-35, Saint Paul expresses his approval of voluntary celibacy for the kingdom. He says celibacy is a good thing (vvs 1 & 8) - not a bad thing-and that remaining unmarried allows one to focus ones attention entirely on God, without the distractions of a spouse and family.
7.But doesn't the Church consider virginity preferable to marriage?
Only because it is a greater sacrifice. Those who make a greater sacrifice for God will receive a higher reward. Yet marriage is a sacrament-a powerful means of grace-and celibacy is not. So married people receive a sacrament, while celibates do not(unless they have Holy Orders, but some married men can receive that too! Marriage is the one sacrament which a celibate person cannot receive).
8.I still don't see how a religion which holds celibacy in such high regard can have a positive view of sex.
Sex and virginity are not at war with each other; both coexist in the Catholic Church. Marriage and celibacy are two positive vocations; just because the latter is good does not make the former bad.
9.Haven't clerics thoughout the ages said negative things about sex?
Yes, but they were expressing personal opinions, not the official teaching of Holy Mother Church. The extent of their influence on the laity in these matters is also open to debate. Just because a scholar holds a certain opinion does not mean that the average man or woman in the pews agrees.
10.Don't Catholics belief that sex was the "original sin" of Adam and Eve?
Though some Catholics have believed that in the past and may still believe it now, it's just not the official teaching of the Church. The original sin was one of prideful disobedience to God's command, not lust. Pride is the worst sin of all, and the root of all sin.
11.What about the Catholic belief that children are stained with sin because their parents conceived them by having sex?
Again, that is not the teaching of Mother Church. Original sin consists of the consequences of the sin of Adam, namely, the lack of sanctifying grace in the soul and an inclination toward sin. It has nothing to do with the act which gave life to the child.
12.But the Church says that Catholics should not do it for fun, only for procreation.
This is another common misunderstanding. Procreation is the primary purpose of sexual intercourse, but not the sole purpose. The Church has always recognised the importance of marital love and mutual help (secondary purpose) and the legitimacy of spouses having relations to satisfy physical urges (tertiary purpose). As the Bible says, "It is better to marry than to burn" -I Corinthians 7:9.
13.How can you say procreation is the primary purpose of sex?
An objective look at the biological function of the sex act clearly shows that it produces offspring. Do we not refer to the sex organs as "The Reproductive System"? This is clearly the primarly purpose of intercourse. The Church, in stating this fact, does not deny the importance of love in the marital act.
Deitrich von Hildebrand, a twentieth century Catholic theologian, explained that procreation is the purpose of conjugal relations and mutual love is the meaning of conjugal relations. This is why the Church teaches that the procreative and unitive (mutual love) aspects of the marital act are both important, and not to be separated!
14.What about pleasure?
The pleasure of the marital act is a means to an end, not an end in itself. After the world fragments the sex act, it seizes the shards of pleasure first, as if that were the sole purpose of sex! In God's plan, the pleasure of the act is supposed to facilitate the unitive and procreative ends, not be an end itself. The Church teaches that it is perfectly lawful for a husband and wife to enjoy the pleasure of the marital act as they draw closer to one another and remain open to the procreation of human life.
15.Why does the Church allow Catholic couples to have relations only on Tuesday and Wednesday, but not the rest of the week?
That is not an official Church teaching, only a penitential practice often recommended to married couples by priests many years ago (I doubt anyone recommends it nowadays, but I could be wrong). Some priests used to tell couples to abstain from marital relations on Thursday in honor of the Blessed Sacrament, on Friday in honor of Christ's Passion, on Saturday in honor of the Mother of God, on Sunday in honor of the Blessed Trinity, and on Monday in honor of the Holy Souls in Purgatory.
But Mother Church never officially required this of anyone.
Now it's not a bad practice; if a married couple wants to do that they certainly can. It falls within the provision of I Corinthians 7:5. But it's not required at all.
Friday, August 26, 2011
Growing in the Spirit
I’m sure that most of us know that the Holy Spirit can help us live a good Christian life. Either that or we can make it difficult for it to work in our lives. St. Paul, in his letter to the Ephesians tells us that “For this reason I bow my knees before the Father…that He would grant you, according to the riches of His glory, to be strengthened with power through His spirit in the inner man” (cf Eph 3:14-16)
Paul was asking the Holy Spirit to strengthen the Christians in Ephesus. In the New Testament, we can see that the Holy Spirit is the key to victory over sin and to living a holy life. The Holy Spirit provides spiritual power for ministry and to help us understand the Bible. These are the few examples in which the Holy Spirit works through us. All of this can only happen when we are “walking in” or filled with” the Holy Spirit.
There are people in this world who think that the key to victory over sin is self punishment, doing penance and abstinence. This is essentially pre Vatican thinking. St. Paul himself tells us that the key to living a holy life as a Christian is to walk in the Spirit. As Christians, we are commanded to walk in the Spirit since the Spirit is already living in us. (Read Gal 5:25)
When we start to walk in the Spirit, we will not be constantly sinning, no one can escape sin but the Holy Spirit can help us to lessen it. Once we start to faithfully and constantly walk in the Spirit, we will grow in the Spirit and the fruits of it will also bloom.
On our own effort, we will not be able to live a good Christian life, that is why God gave us the Holy Spirit so that we can continuously grow and receive God’s grace. The Holy Spirit lives in us and will never leave us. Whether we let it do something in our lives is up to us. God gave us that choice.
How do we experience the fullness of the Holy Spirit’s work in our lives? First and foremost, we need to respond to its promptings. We should try to listen to what the Spirit is trying to tell us, what is it that it wants us to do. We should obediently follow its lead.
The Spirit is the power source of our Christian life. We are empowered by it if we obediently respond by faith. This is a gradual process. We need to continually submit our attitude, actions, decisions and lives to the Spirit. (Read Rom 8:5) Obedience is always difficult, That is why we have to continually ask the Holy Spirit to help us to be obedient to its promptings. In this way, we will slowly grow. Some may say that “Oh, I have attended LSS and that is enough growth for me” LSS is only a means to recharge our spirit and to guide us to follow the Holy Spirit that is in us.
How then, do we respond to this Spirit that God gave us? First we have to acknowledge that we are not superman/woman, we have to be honest and tell ourselves that we need the Holy Spirit in our lives. The second one is to go for confession on a regular basis, twice a month is good enough. This will help us to gauge how much we have grown in the Spirit. And lastly, we need to commit our lives to the one who gave it to us, God. “seek ye first the kingdom of God and all things will be given unto you”
We may not be able to see our own growth. But no matter how difficult life is, we must never give up, we have to faithfully believe that we are growing, no matter how slow. Life is definitely challenging, without challenges, we will not be able to realise the power of the Spirit.
If we follow the wisdom of the Spirit, it will guide and protect us. It will never fail us.
- Philip
Paul was asking the Holy Spirit to strengthen the Christians in Ephesus. In the New Testament, we can see that the Holy Spirit is the key to victory over sin and to living a holy life. The Holy Spirit provides spiritual power for ministry and to help us understand the Bible. These are the few examples in which the Holy Spirit works through us. All of this can only happen when we are “walking in” or filled with” the Holy Spirit.
There are people in this world who think that the key to victory over sin is self punishment, doing penance and abstinence. This is essentially pre Vatican thinking. St. Paul himself tells us that the key to living a holy life as a Christian is to walk in the Spirit. As Christians, we are commanded to walk in the Spirit since the Spirit is already living in us. (Read Gal 5:25)
When we start to walk in the Spirit, we will not be constantly sinning, no one can escape sin but the Holy Spirit can help us to lessen it. Once we start to faithfully and constantly walk in the Spirit, we will grow in the Spirit and the fruits of it will also bloom.
On our own effort, we will not be able to live a good Christian life, that is why God gave us the Holy Spirit so that we can continuously grow and receive God’s grace. The Holy Spirit lives in us and will never leave us. Whether we let it do something in our lives is up to us. God gave us that choice.
How do we experience the fullness of the Holy Spirit’s work in our lives? First and foremost, we need to respond to its promptings. We should try to listen to what the Spirit is trying to tell us, what is it that it wants us to do. We should obediently follow its lead.
The Spirit is the power source of our Christian life. We are empowered by it if we obediently respond by faith. This is a gradual process. We need to continually submit our attitude, actions, decisions and lives to the Spirit. (Read Rom 8:5) Obedience is always difficult, That is why we have to continually ask the Holy Spirit to help us to be obedient to its promptings. In this way, we will slowly grow. Some may say that “Oh, I have attended LSS and that is enough growth for me” LSS is only a means to recharge our spirit and to guide us to follow the Holy Spirit that is in us.
How then, do we respond to this Spirit that God gave us? First we have to acknowledge that we are not superman/woman, we have to be honest and tell ourselves that we need the Holy Spirit in our lives. The second one is to go for confession on a regular basis, twice a month is good enough. This will help us to gauge how much we have grown in the Spirit. And lastly, we need to commit our lives to the one who gave it to us, God. “seek ye first the kingdom of God and all things will be given unto you”
We may not be able to see our own growth. But no matter how difficult life is, we must never give up, we have to faithfully believe that we are growing, no matter how slow. Life is definitely challenging, without challenges, we will not be able to realise the power of the Spirit.
If we follow the wisdom of the Spirit, it will guide and protect us. It will never fail us.
- Philip
Roles and Responsibilities of Parents
Parents should expect to:
• Worship with your families regularly
• Be actively involved in the Confirmation preparation of the candidate.
• Engage in discussions about the material being studied including sharing your understanding and perspective.
• Encourage your child to reflect and thoughtfully consider the decision to receive the sacrament of Confirmation.
• Pray for your child’s spiritual growth every day.
• Support and encourage completion of assignments, activities and expectations.
• Emphasise the importance of the sacrament of Confirmation by taking an active part in the celebration of Confirmation.
• Assist in retreats, service work, meetings, classes, spiritual events and social events.
• Faithfully bring your teen (and when necessary yourself) to meetings, programs, and prayer services that are planned to help your child prepare for the sacrament of Confirmation.
• Worship with your families regularly
• Be actively involved in the Confirmation preparation of the candidate.
• Engage in discussions about the material being studied including sharing your understanding and perspective.
• Encourage your child to reflect and thoughtfully consider the decision to receive the sacrament of Confirmation.
• Pray for your child’s spiritual growth every day.
• Support and encourage completion of assignments, activities and expectations.
• Emphasise the importance of the sacrament of Confirmation by taking an active part in the celebration of Confirmation.
• Assist in retreats, service work, meetings, classes, spiritual events and social events.
• Faithfully bring your teen (and when necessary yourself) to meetings, programs, and prayer services that are planned to help your child prepare for the sacrament of Confirmation.
Duties and Responsibilities of a Confirmand's Parents
“Parents and pastors of souls, especially parish priests, are to see that the faithful are properly instructed to receive the sacrament and come to it at the opportune time.” (Can. 890).
“Parents have the first responsibility for the education of their children. Parents have a grave responsibility to give good example to their children. Through the grace of the Sacrament of Matrimony, parents receive the responsibility and privilege of evangelizing their children. Parents’ have the mission of teaching their children to pray and to discover their vocation as children of God” (CCC #2223, #2225, and #2226, on the Role of the Parent).
As parents, you have the primary role in the sacramental preparation process for your child. You will help your child grow in the faith as you prepare him/her for the reception of the Sacrament of Confirmation. Your attendance at required events and Sunday Mass is important. In addition, your willingness, example, witness, and prayers make a difference in your child’s decision to receive the Sacrament.
As the primary educators of their children:parents are to be intimately involved in the catechesis for Confirmation. This will help them renew and strengthen their own faith, besides enabling them to set a better example for their children.
Because parents:
- Are the primary educators of their children.
- Are responsible for initiating their children into the sacramental life
- Serve as models for their child by being committed Christians
A PARENT MAY NOT BE A SPONSOR FOR THEIR OWN CHILD.
Requirements:
* Prepare your child for the decision to be confirmed through instruction, example, and prayer.
* Instill in your child the desire to continue their religious education.
* Assist your child in ensuring they attend all the Confirmation classes.
* Ensure your child attends the mandatory Confirmation Camp.
“Parents have the first responsibility for the education of their children. Parents have a grave responsibility to give good example to their children. Through the grace of the Sacrament of Matrimony, parents receive the responsibility and privilege of evangelizing their children. Parents’ have the mission of teaching their children to pray and to discover their vocation as children of God” (CCC #2223, #2225, and #2226, on the Role of the Parent).
As parents, you have the primary role in the sacramental preparation process for your child. You will help your child grow in the faith as you prepare him/her for the reception of the Sacrament of Confirmation. Your attendance at required events and Sunday Mass is important. In addition, your willingness, example, witness, and prayers make a difference in your child’s decision to receive the Sacrament.
As the primary educators of their children:parents are to be intimately involved in the catechesis for Confirmation. This will help them renew and strengthen their own faith, besides enabling them to set a better example for their children.
Because parents:
- Are the primary educators of their children.
- Are responsible for initiating their children into the sacramental life
- Serve as models for their child by being committed Christians
A PARENT MAY NOT BE A SPONSOR FOR THEIR OWN CHILD.
Requirements:
* Prepare your child for the decision to be confirmed through instruction, example, and prayer.
* Instill in your child the desire to continue their religious education.
* Assist your child in ensuring they attend all the Confirmation classes.
* Ensure your child attends the mandatory Confirmation Camp.
The Effects of the Sacrament of Confirmation
The Sacrament of Confirmation confers special graces of the Holy Spirit upon the person being confirmed, just as such graces were granted to the Apostles on Pentecost. Like Baptism, therefore, it can only be performed once, and Confirmation increases and deepens all of the graces granted at Baptism.
The Catechism of the Catholic Church lists five effects of Confirmation:
•It roots us more deeply in the divine filiation [as sons of God] which makes us cry, "Abba! Father!";
•It unites us more firmly to Christ;
•It increases the gifts of the Holy Spirit in us;
•It renders our bond with the Church more perfect;
•It gives us a special strength of the Holy Spirit to spread and defend the faith by word and action as true witnesses of Christ, to confess the name of Christ boldly, and never to be ashamed of the Cross.
Because Confirmation perfects our baptism, we are obliged to receive it "in due time." Any Catholic who did not receive Confirmation at baptism or as part of his religious education should contact a priest and arrange to receive the Sacrament of Confirmation.
The Catechism of the Catholic Church lists five effects of Confirmation:
•It roots us more deeply in the divine filiation [as sons of God] which makes us cry, "Abba! Father!";
•It unites us more firmly to Christ;
•It increases the gifts of the Holy Spirit in us;
•It renders our bond with the Church more perfect;
•It gives us a special strength of the Holy Spirit to spread and defend the faith by word and action as true witnesses of Christ, to confess the name of Christ boldly, and never to be ashamed of the Cross.
Because Confirmation perfects our baptism, we are obliged to receive it "in due time." Any Catholic who did not receive Confirmation at baptism or as part of his religious education should contact a priest and arrange to receive the Sacrament of Confirmation.
The Sacrament of Confirmation
Confirmation is the Sacrament in which one is enriched by the gift of the Holy Spirit and bound more perfectly to the Church. It strengthens us and obliges us to be witnesses to Christ by word and deed and to spread and defend the faith. It is the Sacrament in which one enters into full membership in the Catholic Church.
Confirmation perfects Baptismal grace; it is the sacrament which gives us the Holy Spirit in order to root us more deeply as children of God, incorporate us more firmly into Christ, strengthen our bond with the Church, associate us more closely with her mission, and help us to bear witness to the Christian faith in words accompanied by deeds. (CCC #1316)
Confirmation, like Baptism, imprints a spiritual mark or indelible character on the Christian soul; for this reason one can receive this sacrament only once. (CCC #1317)
A Christian does not live as a child of God through his or her own efforts alone, but through the grace of God. We see this in a practical way when we look back on our own lives and the lives of others, even the lives of saints. Therefore, it is our duty to seek the grace that God offers us in order to live our lives as Christians in the way that God intends.
The introduction to the Rite of Confirmation states:
“…by the sacrament of Confirmation, [the baptised] are more perfectly bound to the Church and are enriched with a special strength of the Holy Spirit. Hence they are, as true witnesses of Christ, more strictly obliged to spread and defend the faith by word and deed.”
Confirmation perfects Baptismal grace; it is the sacrament which gives us the Holy Spirit in order to root us more deeply as children of God, incorporate us more firmly into Christ, strengthen our bond with the Church, associate us more closely with her mission, and help us to bear witness to the Christian faith in words accompanied by deeds. (CCC #1316)
Confirmation, like Baptism, imprints a spiritual mark or indelible character on the Christian soul; for this reason one can receive this sacrament only once. (CCC #1317)
A Christian does not live as a child of God through his or her own efforts alone, but through the grace of God. We see this in a practical way when we look back on our own lives and the lives of others, even the lives of saints. Therefore, it is our duty to seek the grace that God offers us in order to live our lives as Christians in the way that God intends.
The introduction to the Rite of Confirmation states:
“…by the sacrament of Confirmation, [the baptised] are more perfectly bound to the Church and are enriched with a special strength of the Holy Spirit. Hence they are, as true witnesses of Christ, more strictly obliged to spread and defend the faith by word and deed.”
Thursday, August 25, 2011
Confirmation Class Schedule 2011
Level 2
28.08.11 NO CONFIRMATION SESSION
04.09.11 NO CONFIRMATION SESSION
11.09.11 Loving God & Loving others
18.09.11 Respecting and promoting life
25.09.11 Living in truth
02.10.11 Understanding & appreciating media
09.10.11 Called to justice
16.10.11 EIP Planning
23.10.11 EIP Planning
30.10.11 EIP
06.11.11 EIP
13.11.11 Fellowship
18.11.11 NO CONFIRMATION SESSION
19.11.11 NO CONFIRMATION SESSION
20.11.11 NO CONFIRMATION SESSION
27.11.11 NO CONFIRMATION SESSION
Level 1
28.08.11 NO CONFIRMATION SESSION
04.09.11 NO CONFIRMATION SESSION
11.09.11 The Church serves the poor and the oppressed
18.09.11 PMR BREAK
25.09.11 PMR BREAK
02.10.11 PMR BREAk
09.10.11 PMR BREAK
16.10.11 The Church works for Unity with Other Christians
23.10.11 The Church dialogues with People of other faiths
30.10.11 The Church honours Mary
06.11.11 The Church honours the Saints
13.11.11 Fellowship
18.11.11 Level 1 Camp
19.11.11 Level 1 Camp
20.11.11 Level 1 Camp
28.08.11 NO CONFIRMATION SESSION
04.09.11 NO CONFIRMATION SESSION
11.09.11 Loving God & Loving others
18.09.11 Respecting and promoting life
25.09.11 Living in truth
02.10.11 Understanding & appreciating media
09.10.11 Called to justice
16.10.11 EIP Planning
23.10.11 EIP Planning
30.10.11 EIP
06.11.11 EIP
13.11.11 Fellowship
18.11.11 NO CONFIRMATION SESSION
19.11.11 NO CONFIRMATION SESSION
20.11.11 NO CONFIRMATION SESSION
27.11.11 NO CONFIRMATION SESSION
Level 1
28.08.11 NO CONFIRMATION SESSION
04.09.11 NO CONFIRMATION SESSION
11.09.11 The Church serves the poor and the oppressed
18.09.11 PMR BREAK
25.09.11 PMR BREAK
02.10.11 PMR BREAk
09.10.11 PMR BREAK
16.10.11 The Church works for Unity with Other Christians
23.10.11 The Church dialogues with People of other faiths
30.10.11 The Church honours Mary
06.11.11 The Church honours the Saints
13.11.11 Fellowship
18.11.11 Level 1 Camp
19.11.11 Level 1 Camp
20.11.11 Level 1 Camp
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