Category: Cathechism

The Faithful Are NOT To Use the Orans Posture During the Our Father

The Faithful Are NOT To Use the Orans Posture During the Our Father

A discussion that is common in Catholic parishes between the more orthodox members of the parish and the more “progressive” members is whether or not the faithful should use the Orans Posture during the Our Father. When such a question comes up, the obvious solution is to go to the rubrics. Unfortunately, in this case, the General Instruction on the Roman Missal (GIRM) is relatively silent on the topic. Because of the GIRM’s silence, many people have taken this to mean that the faithful may do whatever they want. However, this is not the case. In the document, Instruction On Certain Questions Regarding the Collaboration of the Non-Ordained Faithful in the Sacred Ministry of Priests, put out by the Vatican on August 15, 1997, we read,

“In eucharistic celebrations deacons and non-ordained members of the faithful may not pronounce prayers — e.g. especially the eucharistic prayer, with its concluding doxology — or any other parts of the liturgy reserved to the celebrant priest. Neither may deacons or non-ordained members of the faithful use gestures or actions which are proper to the same priest celebrant. It is a grave abuse for any member of the non-ordained faithful to “quasi preside” at the Mass while leaving only that minimal participation to the priest which is necessary to secure validity” (ICP Practical Provisions 6 §2).

What the above statement means is that we may not say the Eucharistic prayers along with the priest — believe it or not, I see people mouthing the words along with the priest every week. More importantly to this topic, this also means the faithful may not use the same gestures that are reserved for the priest celebrant.

As mentioned above, the GIRM is silent with regard to the posture of the faithful during the Our Father, however, the Sacramentary (the book of prayers for Mass used by the priest) states that the celebrant is to pray the Our Father with hands extended. Looking back at ICP, the faithful are NOT to use gestures or actions proper to the priest celebrant. Using this argument, one would think that the rubrics could be used to appeal to the faithful. Unfortunately, many of the faithful view the rubrics as another set of rules and those of us who wish to enforce the rubrics are no better than the Pharisees.

In that regard, let us look instead to another reason why the Orans Posture (and subsequently, holding hands) is not an appropriate gesture for the faithful during the Our Father. The Our Father takes place during the Liturgy of the Eucharist. This time of prayer and offering is directed to God (as is the entire Mass, but more specifically during the Liturgy of the Eucharist). As it is directed toward God, the extending and/or holding of hands creates a horizontal emphasis on the prayer, as opposed to the vertical emphasis that it demands. Many people who prefer hand holding or the Orans Posture argue that the Our Fatheris a community prayer, and as such holding and/or extending hands is a visible sign of that community. However, the Our Father is a community prayer, not because we hold or extend our hands, but because we pray it together as the Body of Christ.

On September 3, 1958 the Sacred Congregation for Rites issued a document titled De musica sacra et sacra liturgia(Instruction on Sacred Music and Sacred Liturgy). This document stated, “Since the Pater Noster is a fitting, and ancient prayer of preparation for Communion, the entire congregation may recite this prayer in unison with the priest in low Masses; the Amen at the end is to be said by all” (DM Prayers and Hymns § 32).

It was at this time that the faithful were given permission to pray the Our Father with the priest. However, the faithful maintained the same posture as before – standing, with their hands folded in prayer. Prior to this Instruction, the priest prayed the Our Father on behalf of the faithful. The Orans Posture is representative of praying on behalf of others. The next time you are at Mass, watch the priest’s gestures closely. Anytime he offers prayers on behalf of the faithful, he uses the Orans Posture. Anytime he is offering other prayers, his hands are folded together. Having a better understanding of what particular gestures mean will lead to a better understanding of the Liturgy.

American journalist Hunter S. Thompson was dead on when he said, “Anything worth doing, is worth doing right.” We are talking about the Holy Sacrifice of the Mass here. The Eucharist, “the source and summit of the Christian Life” (LG 11) is consecrated here. Jesus Christ, the King of Kings and the Lord of Lords makes Himself present during the Mass. It is of the utmost importance that we treat the Mass with the respect it deserves. This is not the time nor the place to get creative and inject one’s own style and preferences.

Source: Catholic365

Pope Francis’ Amazing Insight On The 10 Commandments, You Have To Read This

Pope Francis’ Amazing Insight On The 10 Commandments, You Have To Read This

The devil was able to convince Eve of a lie. Do we buy into it too??

Pope Francis has centered on one word in the Bible that helps us to see the Ten Commandments as they should be seen — not as cold directives, but as an invitation to relationship.

The pope offered this reflection this morning at the general audience, as he continued with his new series of catecheses on the commandments.

“In the Bible the commandments do not exist autonomously, but are part of a relationship,” he said.

The Holy Father pointed out that at the beginning of Exodus 20, “we read – and this is important – ‘And God spoke all these words.’”

“It appears to be an opening like any other, but nothing in the Bible is banal,” he said. “The text does not say, ‘And God spoke these commandments,’ but ‘these words.’

“The Jewish tradition always calls the Decalogue ‘the ten Words.’ And the term ‘Decalogue’ is intended to say precisely this. And yet they have the form of laws, they are objectively commandments. Why, then, does the holy Author use, right here, the term ‘ten Words?’ Why? And why not ‘ten commandments?’”

The pope asked what difference lies between a command and a word?

“A command is essentially a communication that does not require dialogue. The word, on the other hand, is the essential means of relations as dialogue. … A word is received, communication is given, and the commandments are words of God: God communicates Himself in these ten Words, and awaits our response.”

Francis noted how different it is to receive an order, versus to “perceive that someone is trying to speak with us.”

And he reflected on how Satan at the beginning was able to deceive Adam and Eve precisely on this point. “He wants to convince them that God has forbidden them to eat the fruit of the tree of good and evil to keep them in submission. The challenge is precisely this: is the first rule that God gave to man the imposition of a despot who forbids and compels, or is it the care of a father who cares for his young and protects them from self-destruction? Is it a word or is it a command?”

“The most tragic, among the many lies that the serpent tells Eve, is the suggestion of an envious deity: ‘But no, God is envious of you’ – and of a possessive deity – ‘God does not want you to have freedom.’ The facts show dramatically that the serpent lied; he made them believe that a word of love was a command.”

Pope Francis said that man is always at this crossroads, facing the question: “Does God impose things or does He take care of me? Are His commandments just a law, or do they contain a word, to care for me? Is God master or father?”

And he answered, “God is the Father: never forget this. Even in the worst situations, think that we have a Father Who loves us all. Are we subjects or offspring?”

“A thousand times we must choose between the mentality of slaves or the mentality of sons. The commandment is that of a father, the word is that of a Father,” he exclaimed.

“The Holy Spirit is a Spirit of sons, He is the Spirit of Jesus,” the pope said. “A spirit of slaves cannot but receive the Law in an oppressive way, and can produce two opposing results: either a life made up of duties and obligations, or a violent reaction of rejection. … The commandments are the path toward freedom, because they are the word of the Father that makes us free in this journey. The world needs not legalism, but care. It needs Christians with the heart of sons. It needs Christians with the heart of sons: do not forget this.”



Is it Ok to Chew Communion Host or Allow to Dissolve in the Mouth?

Is it Ok to Chew Communion Host or Allow to Dissolve in the Mouth?

Pope Benedict XVI celebrates Christmas Eve Mass in St. Peter’s Basilica at the Vatican

The host may be chewed or simply permitted to dissolve in one’s mouth.

Before the advent of modern hosts, the host would have been more bread-like and for centuries Christians would have had to chew the Eucharist. In the past few centuries, the modern host has evolved and Christians who are uneasy with the idea of chewing the Real Presence can opt to simply let the host dissolve in their mouths.

There is no directive from the Church on this matter. Either way is an acceptable manner of receiving the Eucharist.

READ ON TO LEARN How NOT to receive Jesus in the Eucharist

I am sure you have prepared yourself to receive Jesus in the Eucharist tomorrow. But I do not think of receiving him tomorrow ONLY is enough, it is STAYING with him.

Whenever you go for confession bearing in mind you JUST WANT TO RECEIVE COMMUNION FOR A WHILE, you “Cheat” on God whom you should love. You simply “rob” him and run; you approach him with the plans of hurting him later on. This is NOT CONTRITION, this is DEATH!

Going to Jesus because we want to ALWAYS BE WITH HIM is the one and ONLY way to receive him worthily. You cannot plan to sin against the Lord whom you claim in your prayers (Act of love) to love “Above all” and “Never to sin again” and still nurture the plans of hurting him even while kneeling to receive Penance or the Eucharist. This is fraud and a big sin on our part.

Jesus wants those who are sincere “Father, I have sinned” and they mean “Father, I have sinned against you, I am sorry, I DO NOT WANT TO SIN AGAINST YOU ANYMORE” and not “Father, I have sinned, forgive me today, I want to sin tomorrow, I hope your mercy will remain for me then”.

No matter how many times the priest says “I Absolve you”, you have not been forgiven, instead you may be guilty of even greater sin, that of “Lying to the Holy Spirit” and deserving of “death” which is portrayed in St Peter’s encounter with Ananias, and his wife Sapphira. (not physical death, but committing a sin against the Holy Spirit)
You cannot Sin, come to Jesus’ pool of mercy, (which he suffered and died to give us) and still lie to him, trying to trick him. Oh, what else do we want Jesus to do that he has not done?

Prepare your self, but NEVER APPROACH Jesus in the Sacraments if you are not sincere. If you are suffering from a sinful habit, COME! Jesus will heal you, but never lie or try to trick him by planning sins ahead or living with instruments of sin or sinful companions.

If you go for confession today and sin tomorrow, go back to the confessional, keep struggling against sin, Jesus will always help you, forgiving and helping you up every time, but NEVER LIE about it, admit your guilt, repent sincerely, and Jesus will make you new!

Prayer:

Lord, from time to time you stretch out a hand of friendship, of forgiveness, or love, of peace: help me that i may respond properly; reciprocating your love in my daily life, and through your mercy, merit to dwell with you eternally in heaven, where i shall see you as you truly are, unveiled and burning with love for me. Amen.



What’s the difference between the Apostles’ Creed and Nicene Creed?

What’s the difference between the Apostles’ Creed and Nicene Creed?

Or, as they are commonly referred to, the “short Creed” and the “long Creed.”

When attending Mass on Sundays and Holy Days of Obligation, the congregation joins together in reciting a Profession of Faith after the homily. This is also known as the Creed, from the Latin word credo, meaning “I believe.”

The General Instruction of the Roman Missal explains the purpose of the Creed embedded in the Mass.

The purpose of the Creed or Profession of Faith is that the whole gathered people may respond to the Word of God proclaimed in the readings taken from Sacred Scripture and explained in the Homily and that they may also honor and confess the great mysteries of the faith by pronouncing the rule of faith in a formula approved for liturgical use and before the celebration of these mysteries in the Eucharist begins.

In other words, the Creed is a much longer “Amen” to everything that was said in the Liturgy of the Word and an affirmation of what is about to unfold in the Liturgy of the Eucharist. It is a personal and collective assent, proclaiming to all present that you believe in the foundational beliefs of the Catholic faith.

The Church, in her wisdom, has selected two different Creeds that can be recited during the Mass: the Apostles’ Creed and Nicene Creed. The instruction in the Missal states, “Instead of the Niceno-Constantinopolitan Creed, especially during Lent and Easter time, the baptismal Symbol of the Roman Church, known as the Apostles’ Creed, may be used.” The decision of which Creed to use is up to the priest and local bishop.

Both Creeds are ancient and have roots that can be traced to the very beginnings of the Church.

The Nicene Creed is strictly speaking the “Niceno-Constantinopolitan Creed” and was first developed following the First Council of Nicaea in 325. It was held to combat a theological error called Arianism (from its principal proponent, a priest named Arius) that denied the divinity of Christ. A Creed was developed to affirm the teachings of the Church and was further refined at the First Council of Constantinople in 381. It expanded on previous Creeds in order to be more precise in what the Church believed.

Before the Nicene Creed there existed many other early Creeds, often called a symbolon in Greek. According to Edward Sri, a symbolon had great meaning in the ancient world.

In the early Church, Christians described their Creed, their summary statement of faith, as the symbolon, the “seal” or “symbol of the faith.” In the ancient world, the Greek word symbolon typically described an object like a piece of parchment, a seal, or a coin that was cut in half and given to two parties. It served as a means of recognition and confirmed a relationship between the two. When the halves of the symbolon were reassembled, the owner’s identity was verified and the relationship confirmed. In like manner, the Creed served as a means of Christian recognition. Someone who confessed the Creed could be identified as a true Christian. Moreover, they were assured that what they professed in the Creed brought them into unity with the faith the Apostles originally proclaimed.

The Apostles’ Creed grew out of that ancient tradition and according to legend, the Apostles themselves each wrote a portion of that Creed on Pentecost. While scholars have debated for centuries the authenticity of such a claim, many believe that at the very least, a form of the Apostles’ Creed was written during the 2nd century and was based on an outline from the apostolic age.

Both Creeds essentially say the same thing, with one being more precise (Nicene) and the other summarizing the faith in fewer words (Apostles’). The purpose of each one is the same, affirming the faith and proclaiming before all what we believe.



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