Sunday, June 2, 2013 - Litany Lane Blog:
Sacred, Psalms 117:1-2, First Kings 8:41-43, Luke 9:10-17, Pope Francis Daily Homily - Worldwide Eucharistic Adoration, St Pope Eugene, Feast of Corpus Christi, Catholic Catechism Part Two: THE SEVEN SACRAMENTS OF THE CHURCH - Chapter 3 Sacraments of Service at Communion Article 7:6 The Sacrament of Matrimony - The Domestic Church and In Brief
Year of Faith - October 11, 2012 - November 24, 2013
P.U.S.H. (Pray Until Serenity Happens). It has a remarkable way of producing solace, peace, patience and tranquility and of course resolution...God's always available 24/7.
The world begins and ends everyday for someone. We are all human. We all experience birth, life and death. We all have
flaws but we also all have the gift of knowledge and free will,
make the most of these gifts. Life on earth is a stepping stone to our eternal home in
Heaven. The Seven Gifts of
the Holy Spirit: wisdom, understanding, wonder and awe (fear of the
Lord) , counsel, knowledge, fortitude, and piety (reverence) and shun
the seven Deadly sins: wrath, greed, sloth, pride, lust, envy, and
gluttony...Its your choice whether to embrace the Gifts of the Holy Spirit rising towards eternal light or succumb to the Seven deadly sins and lost to
eternal darkness. Material items, though needed for sustenance and
survival on earth are of earthly value only. The only thing that passes
from this earth to the Darkness, Purgatory or Heaven is our Soul...it's God's perpetual
gift to us...Embrace it, treasure it, nurture it, protect it...~ Zarya Parx 2013
"Raise not a hand to another unless it is to offer in peace and goodwill." ~ Zarya Parx 2012
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Prayers for Today: Sunday in Easter
Rosary - Glorious Mysteries
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Papam Franciscus
(Pope Francis)
Pope Francis June 2 General Audience Address :
Angelus on the Celebration of Feast of Corpus Christi
(2013-06-02 Vatican Radio)
Dear Brothers and Sisters,
Good morning! Last Thursday we
celebrated the Feast of Corpus Christi, which, in
Italy and in other countries has been moved to this
Sunday. It is the Feast of the Eucharist, the sacrament
of the Body and Blood of Christ.
The Gospel presents to us the account of
the miracle of the Multiplication of the Loaves (Lk
9:11-17); I would like to reflect on one aspect of it
that never fails to impress me and makes me think. We
are on the shore of the Sea of Galilee, daylight is
fading. Jesus is concerned for the people who have spent
so many hours with him: there are thousands of them and
they are hungry. What should he do? The disciples also
pose the problem and tell Jesus: "send the crowd away"
so that they can go and find provisions in the villages
close by. But Jesus says: "You give them something to
eat" (v. 13). The disciples are discomfited and answer
him: "we have no more than five loaves and two fish", as
if to say, barely enough for ourselves.
Jesus well knows what to do, but he
wishes to involve his disciples, he wants to teach them.
The disciples' attitude is the human one that seeks the
most realistic solution which does not create too many
problems: dismiss the crowd, they say, let each person
organize himself as best he can, moreover you have
already done so much for them: you have preached, you
have healed the sick.... Send the crowd away!
Jesus' outlook is very different; it is
dictated by his union with the Father and his compassion
for the people, that mercifulness of Jesus for us all.
Jesus senses our problems, he senses our weaknesses, he
senses our needs. Looking at those five loaves, Jesus
thinks: this is Providence! From this small amount, God
can make it suffice for everyone. Jesus trusts in the
heavenly Father without reserve; he knows that for him
everything is possible. Thus he tells his disciples to
have the people sit down in groups of 50 — this is not
merely coincidental, for it means that they are no
longer a crowd but become communities nourished by God's
bread. Jesus then takes those loaves and fish, looks up
to heaven, recites the blessing — the reference to the
Eucharist is clear — and breaks them and gives them to
the disciples who distribute them... and the loaves and
fish do not run out, they do not run out! This is the
miracle: rather than a multiplication it is a sharing,
inspired by faith and prayer. Everyone eats and some is
left over: it is the sign of Jesus, the Bread of God for
humanity.
The disciples witnessed the message but
failed to understand it. Like the crowd they are swept
up by enthusiasm for what has occurred. Once again they
follow human logic rather than God's, which is that of
service, love and faith. The Feast of Corpus Christi
asks us to convert to faith in Providence, so that we
may share the little we are and have, and never to
withdraw into ourselves. Let us ask our Mother Mary to
help us in this conversion, in order to follow truly and
more closely the Jesus whom we adore in the Eucharist.
So may it be.
After the Angelus:
Dear Brothers and sisters, my worry
about the ongoing war that has been raging in Syria for
more than two years is more alive and anguished than
ever. It affects in particular the defenceless
population that aspires to peace in justice and in
understanding. This tormented situation of war brings
tragic consequences: death, destruction and immense
economic and environmental damage, as well as the
scourge of kidnapping people. In deploring these events,
I would like to assure those kidnapped and their
relatives of my prayers and solidarity, and I appeal to
the humanity of the kidnappers to release their victims.
Let us continue to pray for our beloved Syria.
There are many situations of conflict in
the world but also many signs of hope. I would like to
encourage the recent steps towards reconciliation and
peace taken by various Latin American countries. Let us
accompany them with our prayers.
This morning I celebrated Holy Mass with
several soldiers and with the parents of some of those
who died in the missions for peace, who seek to further
reconciliation and peace in countries in which so much
fraternal blood is spilled in wars that are always
madness. "Everything is lost in war. Everything is
gained with peace". I ask for a prayer for the fallen,
for the injured and for their relatives.
Let us now pray together in silence, in
our heart — all together — a prayer for the fallen, for
the injured and for their relatives. In silence.
I greet with affection all the pilgrims
present here today: the families, the faithful of so
many parishes, of Italy and of other countries, the
associations and movements.
I greet the faithful who have come from
Canada and those from Croatia and from Bosnia
Herzegovina, as well as the Piccolo Cottolengo group of
Don Orione's Work in Genoa.
I greet everyone. I wish you all a good
Sunday and a good lunch!
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Liturgical Celebrations to be presided over by Pope: Summer
Vatican City, 3 Summer 2013 (VIS)
Following is the calendar of celebrations scheduled to be presided over by the Holy Father for the Summer of 2013:
JUNE
2 June, 9th Sunday in Ordinary Time: 6:00pm, Worldwide Eucharistic adoration from Vatican Basilica.
16 June, 11th Sunday in Ordinary Time: 10:30am, Mass for “Evangelium Vitae” Day in St. Peter's Square.
29 Saturday, Solemnity of Sts. Peter and Paul: 9:30am, Mass and imposition of the pallium upon new metropolitans in the papal chapel.
JULY
June 2, 2013 Our Lady of Medjugorje Message to the World: "Dear children, in this restless time, anew I am calling you to set out after my Son - to follow Him. I know of the pain, suffering and difficulties, but in my Son you will find rest; in Him you will find peace and salvation. My children, do not forget that my Son redeemed you by His Cross and enabled you, anew, to be children of God; to be able to, anew, call the Heavenly Father, "Father". To be worthy of the Father, love and forgive, because your Father is love and forgiveness. Pray and fast, because that is the way to your purification, it is the way of coming to know and becoming cognizant of the Heavenly Father. When you become cognizant of the Father, you will comprehend that He is all you need. I, as a mother, desire my children to be in a community of one single people where the Word of God is listened to and carried out.* Therefore, my children, set out after my Son. Be one with Him. Be God's children. Love your shepherds as my Son loved them when He called them to serve you. Thank you." *Our Lady said this resolutely and with emphasis.
May 25, 2013 Our Lady of Medjugorje Message to the World:“Dear children! Today I call you to be strong and resolute in faith and prayer, until your prayers are so strong so as to open the Heart of my beloved Son Jesus. Pray little children, pray without ceasing until your heart opens to God’s love. I am with you and I intercede for all of you and I pray for your conversion. Thank you for having responded to my call.”
Following is the calendar of celebrations scheduled to be presided over by the Holy Father for the Summer of 2013:
JUNE
2 June, 9th Sunday in Ordinary Time: 6:00pm, Worldwide Eucharistic adoration from Vatican Basilica.
16 June, 11th Sunday in Ordinary Time: 10:30am, Mass for “Evangelium Vitae” Day in St. Peter's Square.
29 Saturday, Solemnity of Sts. Peter and Paul: 9:30am, Mass and imposition of the pallium upon new metropolitans in the papal chapel.
JULY
The Prefecture of the Papal Household has released Pope Francis' agenda
for the summer period, from July through to the end of August. Briefing
journalists, Holy See Press Office director, Fr. Federico Lombardi
confirmed that the Pope will remain 'based ' at the Casa Santa Marta
residence in Vatican City State for the duration of the summer.
As per tradition, all private and special audiences are suspended for the duration of the summer. The Holy Father's private Masses with employees will end July 7 and resume in September. The Wednesday general audiences are suspended for the month of July to resume August 7 at the Vatican.
7 July, 14th Sunday in Ordinary Time: 9:30am, Mass with seminarians and novices in the Vatican Basilica.
14 July Sunday , Pope Francis will lead the Angelus prayer from the Apostolic Palace of Castel Gandolfo.
Pope Francis will travel to Brazil for the 28th World Youth Day in Rio de Janeiro from Monday July 22 to Monday July 29.
As per tradition, all private and special audiences are suspended for the duration of the summer. The Holy Father's private Masses with employees will end July 7 and resume in September. The Wednesday general audiences are suspended for the month of July to resume August 7 at the Vatican.
7 July, 14th Sunday in Ordinary Time: 9:30am, Mass with seminarians and novices in the Vatican Basilica.
14 July Sunday , Pope Francis will lead the Angelus prayer from the Apostolic Palace of Castel Gandolfo.
Pope Francis will travel to Brazil for the 28th World Youth Day in Rio de Janeiro from Monday July 22 to Monday July 29.
Reference:
- Vatican News. From the Pope. © Copyright 2013 - Libreria Editrice Vaticana. Accessed 06/02/2013.
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June 2, 2013 Our Lady of Medjugorje Message to the World: "Dear children, in this restless time, anew I am calling you to set out after my Son - to follow Him. I know of the pain, suffering and difficulties, but in my Son you will find rest; in Him you will find peace and salvation. My children, do not forget that my Son redeemed you by His Cross and enabled you, anew, to be children of God; to be able to, anew, call the Heavenly Father, "Father". To be worthy of the Father, love and forgive, because your Father is love and forgiveness. Pray and fast, because that is the way to your purification, it is the way of coming to know and becoming cognizant of the Heavenly Father. When you become cognizant of the Father, you will comprehend that He is all you need. I, as a mother, desire my children to be in a community of one single people where the Word of God is listened to and carried out.* Therefore, my children, set out after my Son. Be one with Him. Be God's children. Love your shepherds as my Son loved them when He called them to serve you. Thank you." *Our Lady said this resolutely and with emphasis.
May 25, 2013 Our Lady of Medjugorje Message to the World:“Dear children! Today I call you to be strong and resolute in faith and prayer, until your prayers are so strong so as to open the Heart of my beloved Son Jesus. Pray little children, pray without ceasing until your heart opens to God’s love. I am with you and I intercede for all of you and I pray for your conversion. Thank you for having responded to my call.”
May 2, 2013 Our Lady of Medjugorje Message to the World: "Dear children; Anew, I am calling you to love and not to judge. My Son, according to the will of the Heavenly Father, was among you to show you the way of salvation, to save you and not to judge you. If you desire to follow my Son, you will not judge but love like your Heavenly Father loves you. And when it is the most difficult for you, when you are falling under the weight of the cross do not despair, do not judge, instead remember that you are loved and praise the Heavenly Father because of His love. My children, do not deviate from the way on which I am leading you. Do not recklessly walk into perdition. May prayer and fasting strengthen you so that you can live as the Heavenly Father would desire; that you may be my apostles of faith and love; that your life may bless those whom you meet; that you may be one with the Heavenly Father and my Son. My children, that is the only truth, the truth that leads to your conversion, and then to the conversion of all those whom you meet - those who have not come to know my Son - all those who do not know what it means to love. My children, my Son gave you a gift of the shepherds. Take good care of them. Pray for them. Thank you."
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Today's Word: sacred sa·cred [sey-krid]
Origin: 1275–1325; Middle English, orig. past participle of sacren to consecrate < Latin sacrāre to devote, derivative of sacer holy; see -ed2
adjective
1. devoted or dedicated to a deity or to some religious purpose; consecrated.
2. entitled to veneration or religious respect by association with divinity or divine things; holy.
3. pertaining to or connected with religion ( opposed to secular or profane ): sacred music; sacred books.
4. reverently dedicated to some person, purpose, or object: a morning hour sacred to study.
5. regarded with reverence: the sacred memory of a dead hero.
6. secured against violation, infringement, etc., as by reverence or sense of right: sacred oaths; sacred rights.
7. properly immune from violence, interference, etc., as a person or office.
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Today's Old Testament Reading - Psalms 117:1, 2
1 Alleluia! Praise Yahweh, all nations, extol him, all peoples,
2 for his faithful love is strong and his constancy never-ending.
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Today's Epistle - First Kings 8:41-43
41 'Even the foreigner, not belonging to your people Israel but coming from a distant country, attracted by your name-
42 for they too will hear of your name, of your mighty hand and outstretched arm -- if a foreigner comes and prays in this Temple,
43 listen from heaven
where you reside, and grant all that the foreigner asks of you, so that
all the peoples of the earth may acknowledge your name and, like your
people Israel, revere you and know that this Temple, which I have built,
bears your name.
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Today's Gospel Reading - Luke 9:10-17
The multiplication of the loaves for the hungry
Jesus teaches sharing
Luke 9:10-17
1. Opening prayer
Lord Jesus, send your Spirit to help us read the Scriptures with the same mind that you read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, you helped them to discover the presence of God in the disturbing events of your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
2. Reading
a) A key to the reading: the literary context:
Our text comes from the middle of Luke’s
Gospel: Jesus expands and intensifies his mission in the villages of
Galilee and he sends the twelve disciples to help him (Lk 9:1-6). This
news reaches the ears of Herod, the same who had John the Baptist killed
(Lk 9:7-9). When the disciples come back from their mission, Jesus
invites them to go to a solitary place (Lk 9:10). Then follows our text concerning the multiplication of the loaves (Lk 9:11-17).
Immediately after this, Jesus asks: “Who do people say that I am?” (Lk 9:18-21). Then, for the first time, he goes on to speak of his passion and death and the consequences of all this for the disciples (Lk 9:22-28). Then we have the Transfiguration where Jesus speaks with Moses and Elijah concerning his passion and death in Jerusalem (Lk 9:28-43). There follows another proclamation of his passion, to the consternation and incomprehension of his disciples (Lk 9:44-50). Finally, Jesus decides to go to Jerusalem to meet his death (Lk 9:52).
Immediately after this, Jesus asks: “Who do people say that I am?” (Lk 9:18-21). Then, for the first time, he goes on to speak of his passion and death and the consequences of all this for the disciples (Lk 9:22-28). Then we have the Transfiguration where Jesus speaks with Moses and Elijah concerning his passion and death in Jerusalem (Lk 9:28-43). There follows another proclamation of his passion, to the consternation and incomprehension of his disciples (Lk 9:44-50). Finally, Jesus decides to go to Jerusalem to meet his death (Lk 9:52).
b) A division of the text as an aid to its reading:
Luke 9:10: They go to a place apart.
Luke 9:11: The crowd learns that Jesus is there and he welcomes them.
Luke 9:12: The disciples worry about the people going hungry.
Luke 9:13: Jesus makes a suggestion and the reply of the disciples.
Luke 9:14-15: Jesus’ initiative to resolve the problem of the people’s hunger
Luke 9:16: Eucharistic connotations and sense
Luke 9:17: The great sign: all will eat
Luke 9:11: The crowd learns that Jesus is there and he welcomes them.
Luke 9:12: The disciples worry about the people going hungry.
Luke 9:13: Jesus makes a suggestion and the reply of the disciples.
Luke 9:14-15: Jesus’ initiative to resolve the problem of the people’s hunger
Luke 9:16: Eucharistic connotations and sense
Luke 9:17: The great sign: all will eat
c) The text:
10
On their return the apostles told him what they had done. And he took
them and withdrew apart to a city called Bethsaida. 11 When the crowds
learned it, they followed him; and he welcomed them and spoke to them
of the kingdom of God, and cured those who had need of healing. 12 Now
the day began to wear away; and the twelve came and said to him, "Send
the crowd away, to go into the villages and country round about, to
lodge and get provisions; for we are here in a lonely place." 13 But he
said to them, "You give them something to eat." They said, "We have no
more than five loaves and two fish -- unless we are to go and buy food
for all these people." 14 For there were about five thousand men. And
he said to his disciples, "Make them sit down in companies, about fifty
each." 15 And they did so, and made them all sit down. 16 And taking
the five loaves and the two fish he looked up to heaven, and blessed
and broke them, and gave them to the disciples to set before the crowd.
17 And all ate and were satisfied. And they took up what was left
over, twelve baskets of broken pieces.
3. A moment of prayerful silence so that the Word of God may penetrate and enlighten our life.
4. Some questions
to help us in our personal reflection.
a) What did you like best and what struck you most in the text?
b) In what situation does the crowd find itself according to the text?
c) What is the reaction or feeling of the disciples before the situation of the crowd?
d) What is the reaction or feeling of Jesus before the situation of the crowd?
e) Which facts from the Old Testament story does this text recall?
f) Do you know of any initiatives of persons who, today, give the hungry crowd food to eat?
g) How do we help the crowd? Do we distribute fish or do we teach them to fish?
b) In what situation does the crowd find itself according to the text?
c) What is the reaction or feeling of the disciples before the situation of the crowd?
d) What is the reaction or feeling of Jesus before the situation of the crowd?
e) Which facts from the Old Testament story does this text recall?
f) Do you know of any initiatives of persons who, today, give the hungry crowd food to eat?
g) How do we help the crowd? Do we distribute fish or do we teach them to fish?
5. A key to the reading for those who wish to go deeper into the theme.
a) The historical context of our text:
The historical context of Luke’s Gospel
always has two aspects: the aspect of the times of Jesus, that is, the
30’s in Palestine, and the context of the Christian communities of the
80’s for whom he is writing his Gospel.
At the time of Jesus in Palestine, the people lived in expectation of a Messiah who would be a new Moses and who would repeat the great signs worked by Moses in Exodus: leading the people through the desert and feeding them with manna. The multiplication of the loaves in the desert was for the crowd a sign that the messianic time had come (cf. Jn 6:14-15).
In Luke’s time, in the Greek communities, it was important to confirm the Christians in the conviction of their faith and to give them direction in the midst of difficulties. The way Luke describes the multiplication of the loaves, recalls the celebration of the Eucharist as celebrated in the communities in the 80’s, and helps them to deepen their understanding of the Eucharist in their daily lives. Besides, in his description of the multiplication of the loaves, as we shall see, Luke recalls important figures in the history of the people of God: Moses, Elijah and Elisha, thus showing that Jesus is truly the Messiah who is to come to fulfil the promises of the past.
At the time of Jesus in Palestine, the people lived in expectation of a Messiah who would be a new Moses and who would repeat the great signs worked by Moses in Exodus: leading the people through the desert and feeding them with manna. The multiplication of the loaves in the desert was for the crowd a sign that the messianic time had come (cf. Jn 6:14-15).
In Luke’s time, in the Greek communities, it was important to confirm the Christians in the conviction of their faith and to give them direction in the midst of difficulties. The way Luke describes the multiplication of the loaves, recalls the celebration of the Eucharist as celebrated in the communities in the 80’s, and helps them to deepen their understanding of the Eucharist in their daily lives. Besides, in his description of the multiplication of the loaves, as we shall see, Luke recalls important figures in the history of the people of God: Moses, Elijah and Elisha, thus showing that Jesus is truly the Messiah who is to come to fulfil the promises of the past.
b) A commentary on the text:
Luke 9:10: Jesus and the disciples go apart in a lonely place
The disciples return from the mission to which they were sent (Lk 9:1-6). Jesus invites them to go to a lonely place near Bethsaida, north of Lake Galilee. Mark’s Gospel adds that he invites them to rest a little (Mk 6:31). When Luke describes the mission of the 72 disciples, he is also describing Jesus’ revision of his missionary activity, an activity carried out by the disciples (Lk 10: 17-20).
The disciples return from the mission to which they were sent (Lk 9:1-6). Jesus invites them to go to a lonely place near Bethsaida, north of Lake Galilee. Mark’s Gospel adds that he invites them to rest a little (Mk 6:31). When Luke describes the mission of the 72 disciples, he is also describing Jesus’ revision of his missionary activity, an activity carried out by the disciples (Lk 10: 17-20).
Luke 9:11: The crowd seeks Jesus and Jesus welcomes them
The crowd knows where Jesus went and they follow him. Mark is more explicit. He says that Jesus and the disciples went by boat whereas the crowd followed on foot by another road to a specific place. The crowd arrives before Jesus (Mk 6:32-33). When Jesus arrives at the place of rest, He sees the crowd and welcomes them. He speaks to them of the Kingdom and heals the sick. Mark adds that the crowd was like sheep without a shepherd. Before such a situation, Jesus reacts as a “good shepherd”, leading the crowd by his words and feeding them with loaves and fishes (Mk 6,34ff).
The crowd knows where Jesus went and they follow him. Mark is more explicit. He says that Jesus and the disciples went by boat whereas the crowd followed on foot by another road to a specific place. The crowd arrives before Jesus (Mk 6:32-33). When Jesus arrives at the place of rest, He sees the crowd and welcomes them. He speaks to them of the Kingdom and heals the sick. Mark adds that the crowd was like sheep without a shepherd. Before such a situation, Jesus reacts as a “good shepherd”, leading the crowd by his words and feeding them with loaves and fishes (Mk 6,34ff).
Luke 9:12: The worry of the disciples and the hunger of the crowd
The day is fading, it is almost sunset. The disciples are worried and ask Jesus to send the crowd away. They say that it is impossible to find food sufficient for so many people in the desert. For them, the only solution is to let the people go to nearby villages to buy bread. They cannot imagine any other solution.
Reading between the lines of this description of the situation of the crowd, we find something very important. People forget to eat in order to stay with Jesus. This means that Jesus must have known how to attract people, even to the point that they forget everything to follow him in the desert.
The day is fading, it is almost sunset. The disciples are worried and ask Jesus to send the crowd away. They say that it is impossible to find food sufficient for so many people in the desert. For them, the only solution is to let the people go to nearby villages to buy bread. They cannot imagine any other solution.
Reading between the lines of this description of the situation of the crowd, we find something very important. People forget to eat in order to stay with Jesus. This means that Jesus must have known how to attract people, even to the point that they forget everything to follow him in the desert.
Luke 9:13: Jesus’ suggestion and the reply of the disciples
Jesus says: “You give them something to eat”. The disciples are frightened, because they only have five loaves and two fish. But it is they who must solve the problem and the only thing that comes to their mind is to send the crowd away to buy bread. They can only think of the traditional solution, namely that someone has to obtain bread for the people. Someone has to get money, buy bread and distribute it among the crowd, but in the desert such a solution is impossible. They cannot see any other possibility. In other words, if Jesus insists on not sending the crowd away, then there is no solution to the hunger of the crowd. It does not occur to them that the solution could come from Jesus and from the crowd itself.
Jesus says: “You give them something to eat”. The disciples are frightened, because they only have five loaves and two fish. But it is they who must solve the problem and the only thing that comes to their mind is to send the crowd away to buy bread. They can only think of the traditional solution, namely that someone has to obtain bread for the people. Someone has to get money, buy bread and distribute it among the crowd, but in the desert such a solution is impossible. They cannot see any other possibility. In other words, if Jesus insists on not sending the crowd away, then there is no solution to the hunger of the crowd. It does not occur to them that the solution could come from Jesus and from the crowd itself.
Luke 9:14-15: Jesus’ initiative to solve the problem of the hunger
There were five thousand persons. A lot of people. Jesus asks the disciples to make them sit in groups of fifty. It is at this point that Luke begins to use the Bible to throw light on the facts of Jesus’ life. He recalls Moses. It was Moses who first gave the hungry crowd something to eat in the desert after leaving Egypt (cf. Num chs. 1 to 4). Luke also recalls the prophet Elisha. It was he, in fact, who in the Old Testament, had made that a few loaves were more than sufficient to feed a multitude (2 Kings 4:42-44). The text suggests, then, that Jesus is the new Moses, the new prophet who must come into the world (cf. Jn 6:14-15). The multitude of the communities knew the Old Testament, and half an allusion would have been sufficient for them. Thus they discover gradually the mystery that is unfolding in the person of Jesus.
There were five thousand persons. A lot of people. Jesus asks the disciples to make them sit in groups of fifty. It is at this point that Luke begins to use the Bible to throw light on the facts of Jesus’ life. He recalls Moses. It was Moses who first gave the hungry crowd something to eat in the desert after leaving Egypt (cf. Num chs. 1 to 4). Luke also recalls the prophet Elisha. It was he, in fact, who in the Old Testament, had made that a few loaves were more than sufficient to feed a multitude (2 Kings 4:42-44). The text suggests, then, that Jesus is the new Moses, the new prophet who must come into the world (cf. Jn 6:14-15). The multitude of the communities knew the Old Testament, and half an allusion would have been sufficient for them. Thus they discover gradually the mystery that is unfolding in the person of Jesus.
Luke 9:16: Recalling the Eucharist and its meaning
When the people sit on the ground, Jesus multiplies the loaves and asks the disciples to distribute them. It is important to note the way Luke describes this action. He says: “Jesus took the five loaves and two fish, raised his eyes to heaven, and said the blessing over them; then he broke them and handed them to his disciples to distribute among the crowd”. This manner of speaking to the communities of the 80’s (and of all times) recalls the Eucharist. For these very words will be used (and are still used) in the celebration of the Supper of the Lord (22:19). Luke suggests that the Eucharist must lead to the multiplication of the loaves, that is, to sharing. It must help Christians to take care of the concrete needs of the neighbour. It is the bread of life that gives courage and leads the Christian to face the problems of the crowd in a new way, not from outside, but from among the crowd.
When the people sit on the ground, Jesus multiplies the loaves and asks the disciples to distribute them. It is important to note the way Luke describes this action. He says: “Jesus took the five loaves and two fish, raised his eyes to heaven, and said the blessing over them; then he broke them and handed them to his disciples to distribute among the crowd”. This manner of speaking to the communities of the 80’s (and of all times) recalls the Eucharist. For these very words will be used (and are still used) in the celebration of the Supper of the Lord (22:19). Luke suggests that the Eucharist must lead to the multiplication of the loaves, that is, to sharing. It must help Christians to take care of the concrete needs of the neighbour. It is the bread of life that gives courage and leads the Christian to face the problems of the crowd in a new way, not from outside, but from among the crowd.
Luke 9:17: The great sign: all will eat
All will eat, all will be satisfied and there will be basketsful left over! An unexpected solution, performed by Jesus and born from within the crowd itself, beginning from the little that they had brought, five loaves and two fish. And there were twelve baskets full of scraps after the five thousand had eaten of the five loaves and two fish!
All will eat, all will be satisfied and there will be basketsful left over! An unexpected solution, performed by Jesus and born from within the crowd itself, beginning from the little that they had brought, five loaves and two fish. And there were twelve baskets full of scraps after the five thousand had eaten of the five loaves and two fish!
c) A deepening: The greater miracle:
Some will ask: “There was no miracle then? It was just a sharing?” Here are three reflections by way of an answer:
A first reflection: Which would
be the greater miracle today: for instance, that on a certain day of
the year, say Christmas, everyone has enough to eat and receives a
Christmas hamper; or perhaps that people begin to share their bread so
that no one goes hungry and there would be leftovers for other crowds.
Which would be the greater miracle? What do you think?
A second reflection: The word Miracle (miraculum) comes from the verb to admire. A miracle is an extraordinary action, outside the normal, that causes admiration and leads to think of God. The great miracle, the
greatest miracle of all, is (1) Jesus himself, God made man! Thus God
becomes extraordinarily human as only God can be human! Another great miracle is
(2) the change that Jesus succeeds in working among the crowd that is
used to solutions from outside. Jesus succeeds in making the crowd face
its problem from within and to take into account the means at their
disposal. A great miracle, an extraordinary thing is (3) that
through this gesture of Jesus’, all eat and there are leftovers! When we
share, there is always more... and leftovers! So there are three great
miracles: Jesus himself, the conversion of people and the sharing of
goods leading to an abundance! Three miracles born of a new experience
of God as Father revealed to us in Jesus. This experience of God changed
all mental categories and the way of life, it opened an entirely new
horizon and created a new way of living together with others. This is
the greatest miracle: another world made possible!
A third reflection: It is
difficult to know how things happened. No one is saying that Jesus did
not work a miracle. He worked many miracles! But we must not forget
that the greatest miracle is the resurrection of Jesus. Through their
faith in Jesus, people begin to live in a new way, sharing bread with
the brothers and sisters who have nothing and are hungry: “None of
their members was ever in want, as all those who owned land or houses
would sell them, and bring the money from them to present it to the
apostles” (Acts 4:34-35). When a miracle is described in the Bible, the
greater attention is drawn not towards the miraculous aspect, but
rather towards the meaning the miracle has for life and for the faith
of the community of those who believe in Jesus, the revelation of the
Father. In the so-called “first world” of the so-called “Christian”
countries, animals have more to eat than human beings of the “third
world”. Many people are hungry! This means that the Eucharist has not
taken deep root yet nor does it reach out as it could and should.
6. The prayer of a Psalm: 81(80)
The God who frees and feeds his people
Sing aloud to God our strength;
shout for joy to the God of Jacob!
Raise a song, sound the timbrel,
the sweet lyre with the harp.
Blow the trumpet at the new moon,
at the full moon, on our feast day.
For it is a statute for Israel,
an ordinance of the God of Jacob.
He made it a decree in Joseph,
when he went out over the land of Egypt.
I hear a voice I had not known:
"I relieved your shoulder of the burden;
your hands were freed from the basket.
In distress you called, and I delivered you;
I answered you in the secret place of thunder;
I tested you at the waters of Meribah.
Hear, O my people, while I admonish you!
O Israel, if you would but listen to me!
There shall be no strange god among you;
you shall not bow down to a foreign god.
I am the Lord your God,
who brought you up out of the land of Egypt.
Open your mouth wide, and I will fill it.
"But my people did not listen to my voice;
Israel would have none of me.
So I gave them over to their stubborn hearts,
to follow their own counsels.
O that my people would listen to me,
that Israel would walk in my ways!
I would soon subdue their enemies,
and turn my hand against their foes.
Those who hate the Lord would cringe toward him,
and their fate would last for ever.
I would feed you with the finest of the wheat,
and with honey from the rock I would satisfy you."
shout for joy to the God of Jacob!
Raise a song, sound the timbrel,
the sweet lyre with the harp.
Blow the trumpet at the new moon,
at the full moon, on our feast day.
For it is a statute for Israel,
an ordinance of the God of Jacob.
He made it a decree in Joseph,
when he went out over the land of Egypt.
I hear a voice I had not known:
"I relieved your shoulder of the burden;
your hands were freed from the basket.
In distress you called, and I delivered you;
I answered you in the secret place of thunder;
I tested you at the waters of Meribah.
Hear, O my people, while I admonish you!
O Israel, if you would but listen to me!
There shall be no strange god among you;
you shall not bow down to a foreign god.
I am the Lord your God,
who brought you up out of the land of Egypt.
Open your mouth wide, and I will fill it.
"But my people did not listen to my voice;
Israel would have none of me.
So I gave them over to their stubborn hearts,
to follow their own counsels.
O that my people would listen to me,
that Israel would walk in my ways!
I would soon subdue their enemies,
and turn my hand against their foes.
Those who hate the Lord would cringe toward him,
and their fate would last for ever.
I would feed you with the finest of the wheat,
and with honey from the rock I would satisfy you."
7. Final Prayer
Lord Jesus, we thank for the word that
has enabled us to understand better the will of the Father. May your
Spirit enlighten our actions and grant us the strength to practice that
which your Word has revealed to us. May we, like Mary, your mother,
not only listen to but also practise the Word. You who live and reign
with the Father in the unity of the Holy Spirit forever and ever. Amen.
Reference: Courtesy of Order of Carmelites, www.ocarm.org.
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Featured Item of the Day from Litany Lane
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Saint of the Day: St Pope Eugene
Feast Day: June 2
Patron Saint: n/a
Attributes: n/a
Pope Eugene (Latin: Eugenius PP. I, Italian: Eugenio I; died 1 June 657), also known as Eugenius I, was the head of the Catholic Church from 10 August 654 to his death in 657.[1] He was a native of Rome, born to one Rufinianus.
Little is known of Pope Eugene's early life other than that he was a Roman from the Aventine and was known for his holiness, gentleness, and charity. He had been a cleric from his youth and held various positions within the Church of Rome.[2][3]
On the banishment of Pope Martin I by Byzantine Empire Constans II, he showed greater deference than his predecessor to the emperor's wishes and made no public stand against the Monothelitism of the patriarchs of Constantinople.
Martin I was carried off from Rome on 18 June 653 and was kept in exile until his death in September 655. Little is known about what happened in Rome after Pope Martin's departure, but it was typical in those days for the Holy See to be governed by the archpriest and archdeacon.
After a year and two months, a successor was found to Martin in Eugene.
So furious were the Byzantine officials at this harsh rejection of the wishes of their emperor and patriarch that they threatened to roast Eugene, just as they had roasted Pope Martin I. Eugene was saved from the fate of his predecessor by the advance of the Muslims, who took Rhodes in 654 and defeated Constans himself in the naval battle of Phoenix (655).
He died in 657 and was acclaimed a saint, his day being the 2nd of June, although, according to Anastasius, he died on the 1st of that month.
.jpg) |
| Pope Eugenius I |
Little is known of Pope Eugene's early life other than that he was a Roman from the Aventine and was known for his holiness, gentleness, and charity. He had been a cleric from his youth and held various positions within the Church of Rome.[2][3]
On the banishment of Pope Martin I by Byzantine Empire Constans II, he showed greater deference than his predecessor to the emperor's wishes and made no public stand against the Monothelitism of the patriarchs of Constantinople.
Martin I was carried off from Rome on 18 June 653 and was kept in exile until his death in September 655. Little is known about what happened in Rome after Pope Martin's departure, but it was typical in those days for the Holy See to be governed by the archpriest and archdeacon.
After a year and two months, a successor was found to Martin in Eugene.
Reign
Almost immediately after his election, Eugene was forced to deal with the heresy of Monothelitism, i.e., that Christ had only one will.Constantinople letter affair
One of the first acts of the new pope was to send papal legates to Constantinople with letters to Emperor Constans II informing him of his election and professing his faith. The legates unfortunately allowed themselves to be deceived, or bribed, and brought back a synodical letter from Patriarch Peter of Constantinople (656–666), while the emperor's envoy, who accompanied them, brought offerings for St. Peter and a request from the emperor that the pope would enter into communion with the Patriarch of Constantinople. Peter's letter proved to be written in a difficult and obscure style and avoided making any specific declaration as to the number of "wills or operations" in Christ. When its contents were read to the clergy and people in the church of St. Mary Major in 656, they not only rejected the letter with indignation, but would not allow the pope to leave the basilica until he had promised that he would not on any account accept it.So furious were the Byzantine officials at this harsh rejection of the wishes of their emperor and patriarch that they threatened to roast Eugene, just as they had roasted Pope Martin I. Eugene was saved from the fate of his predecessor by the advance of the Muslims, who took Rhodes in 654 and defeated Constans himself in the naval battle of Phoenix (655).
Later years
It was almost certainly this pope who received the youthful St. Wilfrid on the occasion of his first visit to Rome (c. 654). At Rome he gained the affection of Archdeacon Boniface, a counsellor of the apostolic pope, who presented him to his master. Eugene "placed his blessed hand on the head of the youthful servant of God, prayed for him, and blessed him." Nothing more is known of Eugene except that he consecrated twenty-one bishops for different parts of the world, and that he was buried in St. Peter's Basilica.He died in 657 and was acclaimed a saint, his day being the 2nd of June, although, according to Anastasius, he died on the 1st of that month.
References
- ^ "Pope St. Eugene I" in The Catholic Encyclopedia. Vol. 5. New York: Robert Appleton Company, 1909.
- ^ "Saint of the Day, June 2: Eugenius I". SaintPatrickDC.org. Retrieved 7 March 2012.
- ^ "St. Eugene I". Christ's Faithful People.
- The Book of Saints, by the Ramsgate Benedictine Monks of St. Augustine's Abbey
- This article incorporates original text from the 9th edition (1879) of the Encyclopædia Britannica.
- "Pope St. Eugene I" in the 1913 Catholic Encyclopedia
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Today's Snippet I: Feast of Corpus Christi
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| Feast of Corpus Christi, 1637 Poussin |
In the present Roman Missal, the feast is designated the solemnity of The Most Holy Body and Blood of Christ.[1] It is also celebrated in some Anglican, Lutheran, and Old Catholic Churches that hold similar beliefs regarding the Real Presence.
The feast is liturgically celebrated on the Thursday after Trinity Sunday or, "where the Solemnity of the Most Holy Body and Blood of Christ is not a Holy Day of Obligation, it is assigned to the Sunday after the Most Holy Trinity as its proper day".[1] At the end of Holy Mass, there is often a procession of the Blessed Sacrament, generally displayed in a monstrance. The procession is followed by Benediction of the Blessed Sacrament.
A notable Eucharistic procession is that presided over by the Pope each year in Rome, where it begins at the Archbasilica of St. John Lateran and makes its way to the Basilica of Saint Mary Major, where it concludes with Benediction of the Blessed Sacrament.
History
The institution of Corpus Christi as a feast in the Christian calendar resulted from approximately forty years of work on the part of Juliana of Liège, a 13th-century Norbertine canoness. Orphaned and placed in a convent at an early age, Juliana developed a special veneration for the Blessed Sacrament, and always longed for a feast day outside of Lent in its honour. Her vita reports that this desire was enhanced by a vision of the Church under the appearance of the full moon having one dark spot, which signified the absence of such a solemnity.[2][3] In 1208, she reported her first vision of Christ in which she was instructed to plead for the institution of the feast of Corpus Christi. The vision was repeated for the next 20 years but she kept it a secret. When she eventually relayed it to her confessor, he relayed it to the bishop.[4]Juliana also petitioned the learned Dominican Hugh of St-Cher, Jacques Pantaléon (Archdeacon of Liège who later became Pope Urban IV) and Robert de Thorete, Bishop of Liège. At that time bishops could order feasts in their dioceses, so in 1246 Bishop Robert convened a synod and ordered a celebration of Corpus Christi to be held each year thereafter.[5]
The celebration of Corpus Christi became widespread only after both St. Juliana and Bishop Robert de Thorete had died. In 1264 Pope Urban IV issued the papal bull Transiturus de hoc mundo in which Corpus Christi was made a feast throughout the entire Latin Rite.[6] The legend that this act was inspired by a procession to Orvieto after a village priest in Bolsena and his congregation witnessed a Eucharistic miracle of a bleeding consecrated host at Bolsena has been called into question by scholars who note problems in the dating of the alleged miracle, whose tradition begins in the 14th century, and the interests of Urban IV, which was initiated while he served as Archdeacon in Liege in the 1240s. This was the first papally imposed universal feast for the Latin Rite.[7]
While the institution of the Eucharist is celebrated on Holy (Maundy) Thursday, the liturgy on that day also commemorates Christ's New Commandment ("A new commandment I give unto you, That ye love one another; as I have loved you." John 13:34), the washing of the disciples' feet, the institution of the priesthood and the agony in the Garden of Gethsemane. For this reason, the Feast of Corpus Christi was established to create a feast focused solely on the Holy Eucharist.
Three versions of the office for the feast of Corpus Christi in extant manuscripts provide evidence for the Liege origins and "voice" of Juliana in an "original office", which was followed by two later versions of the office. A highly sophisticated and polished version can be found in BNF 1143, a musical manuscript devoted entirely to the feast, upon which there is wide scholarly agreement: The version in BNF 1143 is a revision of an earlier version found in Prague, Abbey of Strahov MS D.E.I. 7 and represents the work of St. Thomas Aquinas following or during his residency at Orvieto from 1259 to 1265. This liturgy may be used as a votive Mass of the Blessed Sacrament on weekdays in ordinary time.[8] The hymn Aquinas composed for Vespers of Corpus Christi, Pange Lingua or another eucharistic hymn, is also used on Holy (Maundy) Thursday during the procession of the Blessed Sacrament to the altar of repose.[9] The last two verses of Pange Lingua are also used as a separate hymn, Tantum Ergo, which is sung at Benediction of the Blessed Sacrament. O Salutaris Hostia, another hymn sung at Benediction of the Blessed Sacrament, comprises the last two verses of Verbum Supernum Prodiens, Aquinas' hymn for Lauds of Corpus Christi. Aquinas also composed the propers for the Mass of Corpus Christi, including the sequence Lauda Sion Salvatorem. The epistle reading for the Mass was taken from Paul's First Epistle to the Corinthians (1 Corinthians 11:23-29), and the Gospel reading was taken from the Gospel of John (John 6:56-59).
When Pope Pius V revised the General Roman Calendar (see Tridentine Calendar), Corpus Christi was one of only two "feasts of devotion" that he kept, the other being Trinity Sunday.[10]
The feast had an octave until 1955, when Pope Pius XII suppressed all octaves, even in local calendars, except those of Christmas, Easter and Pentecost (see General Roman Calendar of Pope Pius XII).
From 1849 until 1969 a separate Feast of the Most Precious Blood of Our Lord Jesus Christ was assigned originally to the first Sunday in July, later to the first day of the month. This feast was removed from the General Roman Calendar in 1969, "because the Most Precious Blood of Christ the Redeemer is already venerated in the solemnities of the Passion, of Corpus Christi and of the Sacred Heart of Jesus and in the feast of the Exaltaton of the Holy Cross. But the Mass of the Most Precious Blood of Our Lord Jesus Christ is placed among the votive Masses".[11]
Celebration
McCausland's Order of Divine Service, the most commonly used ordo in the Anglican Church of Canada, provides lections for the day. As stated above, in the Roman Catholic Church the celebration is designated The Most Holy Body and Blood of Christ (Corpus Christi). In the Church of England it is known as The Day of Thanksgiving for the Institution of Holy Communion (Corpus Christi) and has the status of a Festival. Although its observance is optional, where kept, it is typically celebrated as a major holy day. It is also celebrated by the Old Catholic Church, the Liberal Catholic Church and by some Western Rite Orthodox Christians, and is commemorated in the liturgical calendars of the more Latinized Eastern Catholic Churches. The feast was retained in the calendars of the Lutheran Church up until about 1600,[12] but continues to be celebrated by some Lutheran congregations.
In medieval times in many parts of Europe Corpus Christi was a time for the performance of mystery plays. In Catalonia it is celebrated with the tradition of the Dancing egg, with evidence from the 16th century.
In the village of Castrillo de Murcia near Burgos, the celebration includes the practice of El Colacho (baby jumping).
Date
Corpus Christi, which is a moveable feast, is celebrated on the Thursday after Trinity Sunday or, in countries where it is not a Holy Day of Obligation, on the Sunday after Holy Trinity.
The earliest possible Thursday celebration falls on 21 May (as in 1818 and 2285), the latest on 24 June (as in 1943 and 2038). The Sunday celebrations occur three days later.
The Thursday dates until 2022 are:
- 30 May 2013
- 19 June 2014
- 4 June 2015
- 26 May 2016
- 15 June 2017
- 31 May 2018
- 20 June 2019
- 11 June 2020
- 3 June 2021
- 16 June 2022
Reference
- ^ Sanctissimi Corpus et Sanguis Christi. Roman Missal, 2011 Latin to English translation
- ^ Catholic encyclopedia
- ^ "Vie de Sainte Julienne de Cornillon" by J.P. Delville, Published by the Institute of Medieval Studies at the Catholic University at Louvain pp. 120-123
- ^ Phyllis Jestice, Holy people of the world Published by ABC-CLIO, 2004 ISBN 1-57607-355-6 page 457
- ^ The decree is preserved in Anton Joseph Binterim, Vorzüglichsten Denkwürdigkeiten der Christkatholischen Kirche (Mainz, 1825-41), together with parts of the first liturgy written for the occasion.
- ^ The Feast of Corpus Christi By Barbara R. Walters, Published by Penn State Press, 2007 ISBN 0-271-02924-2 page 12
- ^ Oxford History of Christian Worship By Geoffrey Wainwright, Oxford University Press 2006 ISBN 0-19-513886-4, page 248
- ^ General Instruction of the Roman Missal, 375
- ^ Roman Missal, Mass of the Lord's Supper, 38
- ^ Calendarium Romanum (Libreria Editrice Vaticana 1969), p. 66
- ^ Calendarium Romanum (Libreria Editrice Vaticana 1969), p. 128]
- ^ Frank Senn: Christian Liturgy: Catholic and Evangelical, Fortress Press, 1997. p. 344. ISBN 0-8006-2726-1
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Catechism of the Catholic Church
Part Two: The Celebration of the Christian Mystery,
Section Two: The Seven Sacraments of the Church
CHAPTER THREE : THE SACRAMENTS AT SERVICE OF COMMUNION
Article 7:6 THE SACRAMENT OF MATRIMONY
SECTION TWO
THE SEVEN SACRAMENTS OF THE CHURCH
CHAPTER THREE
THE SACRAMENTS AT THE SERVICE OF
COMMUNION
1533
Baptism, Confirmation, and Eucharist are sacraments of Christian initiation.
They ground the common vocation of all Christ's disciples, a vocation to
holiness and to the mission of evangelizing the world. They confer the graces
needed for the life according to the Spirit during this life as pilgrims on the
march towards the homeland.
1534
Two other sacraments, Holy Orders and Matrimony, are directed towards the salvation
of others; if they contribute as well to personal salvation, it is through
service to others that they do so. They confer a particular mission in the
Church and serve to build up the People of God.
1535
Through these sacraments those already consecrated by Baptism and
Confirmation LG 10 for the common priesthood of all the faithful can receive
particular consecrations. Those who receive the sacrament of Holy Orders are
consecrated in Christ's name "to feed the Church by the word and grace of
God."LG 11 # 2 On their part, "Christian spouses are fortified and,
as it were, consecrated for the duties and dignity of their state by a special
sacrament."GS 48 # 2
Article 7
THE SACRAMENT OF MATRIMONY
1601
"The matrimonial covenant, by which a man and a woman establish between
themselves a partnership of the whole of life, is by its nature ordered toward
the good of the spouses and the procreation and education of offspring; this
covenant between baptized persons has been raised by Christ the Lord to the
dignity of a sacrament."CIC, can. 1055 # 1; cf. GS 48 # 1
VI. The Domestic Church
1655
Christ chose to be born and grow up in the bosom of the holy family of Joseph
and Mary. the Church is nothing other than "the family of God." From
the beginning, the core of the Church was often constituted by those who had
become believers "together with all [their] household."Acts
18:8
When they were converted, they desired that "their whole household"
should also be saved.Acts 16:31;
⇒ Acts 11:14 These families who became believers were
islands of Christian life in an unbelieving world.
1656
In our own time, in a world often alien and even hostile to faith, believing
families are of primary importance as centers of living, radiant faith. For
this reason the Second Vatican Council, using an ancient expression, calls the
family the Ecclesia domestica.LG 11; cf. FC 21 It is in the bosom of the family that
parents are "by word and example . . . the first heralds of the faith with
regard to their children. They should encourage them in the vocation which is
proper to each child, fostering with special care any religious vocation."LG 11
1657
It is here that the father of the family, the mother, children, and all members
of the family exercise the priesthood of the baptized in a privileged way
"by the reception of the sacraments, prayer and thanksgiving, the witness of
a holy life, and self-denial and active charity."LG 10 Thus the home
is the first school of Christian life and "a school for human
enrichment."GS 52 # 1 Here one learns endurance and the joy of work,
fraternal love, generous - even repeated - forgiveness, and above all divine
worship in prayer and the offering of one's life.
1658
We must also remember the great number of single persons who, because of the
particular circumstances in which they have to live - often not of their choosing
- are especially close to Jesus' heart and therefore deserve the special
affection and active solicitude of the Church, especially of pastors. Many
remain without a human family often due to conditions of poverty. Some live
their situation in the spirit of the Beatitudes, serving God and neighbor in
exemplary fashion. the doors of homes, the "domestic churches," and
of the great family which is the Church must be open to all of them. "No
one is without a family in this world: the Church is a home and family for
everyone, especially those who 'labor and are heavy laden.'"FC 85; cf. ⇒ Mt 11:28
IN BRIEF
1659 St. Paul said:
"Husbands, love your wives, as Christ loved the Church.... This is a great
mystery, and I mean in reference to Christ and the Church"
(⇒ Eph 5:25, ⇒ 32).
1660 The marriage covenant,
by which a man and a woman form with each other an intimate communion of life
and love, has been founded and endowed with its own special laws by the
Creator. By its very nature it is ordered to the good of the couple, as well as
to the generation and education of children. Christ the Lord raised marriage
between the baptized to the dignity of a sacrament (cf
⇒ CIC, can. 1055 # 1; cf. GS 48 # 1).
1661 The sacrament of
Matrimony signifies the union of Christ and the Church. It gives spouses the
grace to love each other with the love with which Christ has loved his Church;
the grace of the sacrament thus perfects the human love of the spouses,
strengthens their indissoluble unity, and sanctifies them on the way to eternal
life (cf Council of Trent: DS 1799).
1662 Marriage is based on the
consent of the contracting parties, that is, on their will to give themselves,
each to the other, mutually and definitively, in order to live a covenant of
faithful and fruitful love.
1663 Since marriage
establishes the couple in a public state of life in the Church, it is fitting
that its celebration be public, in the framework of a liturgical celebration,
before the priest (or a witness authorized by the Church), the witnesses, and
the assembly of the faithful.
1664 Unity, indissolubility,
and openness to fertility are essential to marriage. Polygamy is incompatible
with the unity of marriage; divorce separates what God has joined together; the
refusal of fertility turns married life away from its "supreme gift,"
the child (GS 50 # 1).
1665 The remarriage of
persons divorced from a living, lawful spouse contravenes the plan and law of
God as taught by Christ. They are not separated from the Church, but they
cannot receive Eucharistic communion. They will lead Christian lives especially
by educating their children in the faith.
1666 The Christian home is
the place where children receive the first proclamation of the faith. For this
reason the family home is rightly called "the domestic church," a
community of grace and prayer, a school of human virtues and of Christian
charity.
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