THE GREAT "OMISSION"

If You Don't Evangelize You Are Useless

By Fr. Ray Ryland

Recently I saw a sign on a bulletin board in the yard of a local Protestant church. The message was this: "Keep the faith, but not to yourself!"

This reminded me of our Lord's words, "You are the light of the world. . . . Let your light so shine before men that they may see your good works and give glory to your Father who is in heaven" (Matt. 5:14, 16).

Too often we shorten the command-"Let your light so shine before men, that they may see your good works"-and miss the whole purpose of letting your light shine-so that men may "give glory to your father who is in heaven."

All around us people are stumbling in spiritual and moral darkness. Jesus calls us to shine our light-our love, our compassion, our eagerness to serve others-into that darkness. He wants our light to show the way to him for those in darkness. Remember his words: "I have come as light into the world, that whoever believes in me may not remain in darkness" (John 12:46).

Jesus also told us, "As long as I am in the world, I am the light of the world" (John 9:5). Now that he is in heaven, he means other lights to shine for him in the world's darkness.

What are we talking about? Evangelization. We need to talk about it, because we Catholics aren't very adept at evangelizing. We all know the Great Commission: "Go . . . and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you" (Matt. 28:19-20). Judging from the small number of new members we bring into the Church each year, one would think that for us the Great Commission has become the Great Omission.

Make no mistake about it: Evangelization is serious business. First of all, the purpose for which the Catholic Church exists is evangelization. In his encyclical On Evangelization in the Modern World, Pope Paul VI made this fact clear. He spoke of the "joy and consolation" with which we heard these words from the 1974 Synod of Bishops: "'We wish to confirm once more that the task of evangelizing all people constitutes the essential mission of the Church.'" (14).

The Holy Father continued, "It is a task and mission which the vast and profound changes of present-day society make all the more urgent. Evangelizing is in fact the grace and vocation proper to the Church, her deepest identity. She exists in order to evangelize, that is to say in order to preach and teach, to be the channel of the gift of grace, to reconcile sinners with God, and to perpetuate Christ's sacrifice in the Mass, which is the memorial of his death and glorious Resurrection." Years later, in his encyclical on the laity, Pope John Paul II said the same in different words: "The entire witness of the Church is concentrated and manifested in evangelization" (The Lay Members of Christ's Faithful People, 33).

We commonly use the word "apostolate" as a general term for the calling of each member of Christ's Mystical Body. In clear terms the Second Vatican Council told us how we must exercise our apostolate: by working at "the evangelization and sanctification of men" and by endeavoring "to have the gospel spirit permeate and improve the temporal order, going about it in a way that bears clear witness to Christ and helps forward the salvation of men" (Decree on the Apostolate of the Laity, 2).

Pope Paul VI declared that the objectives of the Second Vatican Council "are definitely summed up in this single one: to make the Church of the twentieth century ever better fitted for proclaiming the gospel to the people of the twentieth century" (On Evangelization in the Modern World, 2).

So the Church exists to evangelize. That's our first fact.

The second is this: Evangelization is not merely the work of a few specialists-bishops, clergy religious, lay leaders. The Second Vatican Council taught us that "the Church exercises it [the apostolate] through all its members" (Decree on the Apostolate of the Laity, 2). Again, "On all Christians . . . rests the noble obligation of working to bring all men throughout the whole world to hear and accept the divine message of salvation" (ibid., 3).

In his encyclical on the laity Pope John Paul II recalled our Lord's parable about the owner of the vineyard who hired workers at various hours of the day. The Holy Father said the laity "are those who form that part of the people of God which might be likened to the laborers in the vineyard mentioned in Matthew's Gospel" (The Lay Members of Christ's Faithful People, 1). Therefore, said the Pope, the owner's call to the idle laborers-"You too go into the vineyard"-applies to each member of the Church. In the parable, the vineyard owner asked those hired last, "Why do you stand here idle all day?" (Matt. 20:6). John Paul II declared, "It is not permissible for anyone to remain idle" (emphasis in the original).

Narrow the focus of evangelization even further. We must say, thirdly, that while it is the responsibility of the bishops, it is primarily the task of the laity. Primarily they-not the bishops-carry out that task. Hear again the teaching of Vatican II: "The laity . . . are given this special vocation: to make the Church present and fruitful in those places and circumstances where it is only through them that she can become the salt of the earth" (Dogmatic Constitution on the Church, 33; emphasis added).

Why does the Church say that the laity must cooperate for the Church fulfill her mission of evangelizing the world? Recall the opening scene of Meredith Willson's beloved musical and motion picture, The Music Man. On a moving train a carload of traveling salesmen are arguing about what it takes to be a successful salesman. One thing they agree on, as they chant in rhythm: "You gotta know the territory, gotta know the territory."

Evangelizers have "gotta know the territory": the territory of the home, the community, the market place, the political arena, the professional world. Who knows that territory? Not the clergy, not the religious. It's the laity who knows the territory where the gospel has to be taken. In its decree on the laity, Vatican II taught that it is the laity who has "countless opportunities for exercising the apostolate of evangelization and sanctification" (Decree on the Apostolate of the Laity, 6).

The task of the clergy and religious is to help equip the laity for this awesome responsibility. But the laity has to carry the evangelistic ball.

A fourth aspect of the evangelistic imperative is that we must first of all live the faith, but we must at the same time proclaim it.

Obviously, the fruitfulness of anyone's apostolate, whether lay or religious or clerical, depends entirely on his or her union with Christ. It depends entirely on letting that union be continually nourished and deepened by prayer and the sacraments and meditation on God's Word. Yet we must never make the mistake of saying-as some of us do-"I don't talk about my faith; I just live it."

If we make this excuse for not talking about our faith, what we're actually saying is that we are such marvelous Christians that anyone can look at us and see Jesus Christ exemplified. We're saying that if anyone wants to know what it means to live a faithful Christian life, let him look at us and follow our example. Who of us is prepared honestly to make such statements?

Look at the Lord Jesus. He was perfectly united with the Father. He was Truth incarnate. Did he restrict himself to nonverbal communication? Did he perform miracles, healing the sick and diseased, casting out demons, calming the troubled waters of the Sea of Galilee, all the while saying nothing of the Father whom he was revealing? No. He constantly articulated the faith: teaching, exhorting, reproaching, sometimes condemning-but always teaching. No "wordless witness" for him!

Pope Paul VI said that a "wordless witness" can radiate the spirit of Christ, but by itself it is not enough. Even the best witness of life "will prove ineffective in the long run if it is not explained, justified . . . and made explicit by a clear and unequivocal proclamation of the Lord Jesus" (On Evangelization, 22).

Never forget our Lord Jesus' solemn warning: "Everyone to whom much is given, of him will much be required" (Luke 12:48). This applies with special force to us Catholics. We have been entrusted with the fullness of gospel truth. We have access to the full means of grace by which Christ intends to nourish his people. We follow Christ on his terms, not ours, as we respond to his teaching us through his Church. Therefore, we must take and act on our individual responsibilities to evangelize with utmost seriousness.

Vatican II could hardly have spoken more strongly about our obligation to evangelize. It declared, "A member [of the Church] who does not work at the growth of the body [of Christ] to the extent of his possibilities must be considered useless both to the Church and to himself" (Decree on the Laity, 2). "Useless": useless to oneself, useless to the Church. Would that not also mean useless to Christ? What an indictment!

We must trust the Holy Spirit to enable us to carry out this responsibility. As Pope Paul VI has told us, the Holy Spirit "is the principal agent of evangelization" (On Evangelization, 75). The Holy Spirit will help us to proclaim the Gospel by deed and word to those whom our lives touch. The Holy Spirit will work in those to whom we witness, that Christ's truth may be understood and accepted.

In that confidence, let us all go forth to proclaim the gospel. Let your light shine! Don't make your light into a reading lamp shining only on your own shoulders. Make it a powerful searchlight, focused on Jesus Christ and his Church.

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Fr. Ray Ryland, a convert from the Episcopal Church, is the chaplain for the Coming Home Network and Catholics United for the Faith. He writes from Steubenville, Ohio, where he lives with his wife, Ruth.

A SERVANT'S PRAYER

Most Precious Lord Jesus…
Gentle And Wonderful God…
Truly Awesome And Ever-present Holy Spirit…
Lord Jesus, I love you.
My life is blessed because you called me to be your servant.
Thank you for putting your call on me because your call has given my life a meaning and purpose I could not find anywhere else on earth.
Help me know how much you love me by helping me be a humble and giving servant.
Help me be a humble servant who takes your orders and makes your deliveries.
Forgive me when I treat you as if you were the servant instead of the Master.
Forgive me when I have so many urgent needs I want you to fill I forget I am the servant.
Forgive me when I think of you as only a vending machine waiting to roll out the blessings and answers when I give you my list of needs.
As your servant, help me to humbly help others and deliver your love and essence to everyone I meet.
Help me humbly see the needs of others in the part of the world you have given me.
Give me the vision and heart to see the hurt and broken persons in my world.
Help me see the many broken hearts, broken homes, broken lives, and broken relationships.
I know you love me.
I know you hold me in the palm of you tender and nail-scarred hands.
Help me remember you hold all people of every walk and faith on earth in your hands.
When I go out to serve you today, help me beam out your love and care to all the people I meet.
Lord, I love you.
I get busy and forget to tell you.
When I get busy with the daily grind of my life, give me a vision of how important my life is in your eyes.
Remind me being a servant is not easy but that I have the right Holy Spirit stuff needed to do this work.
And when you can, tickle my funny bones, give me goofiness, and make me laugh at myself.
All these things I humbly pray in the name of my most Blessed Lord Jesus Christ, my Mighty God, and my Ever-present Holy Spirit upon whom I can rely.
Amen

WHO IS IN THE PICTURE?

2nd CFC PASTORAL CONGRESS
September 22, 2007

Any familiar face?
Clue?
Find Tito CrisM!

THIS IS MY BODY!

TWENTY DAYS

"With great desire I have desired to eat this Passover with you before I suffer." —Luke 22:15 (our translation)

As Jesus prepared to eat the Last Supper, the Passover, with His disciples, He desired "with great desire." How much do we desire the Eucharist? The purpose of this book is to awaken a great desire to eat the new Passover, to receive the body and blood of Jesus Christ. Jesus says: "No one can come to Me unless the Father Who sent Me draws him" (Jn 6:44). This "drawing" is effected by teaching: "They shall all be taught by God" (Jn 6:45). We must be taught in order to experience the drawing to Jesus, especially in the Eucharist.

In relation to the Eucharist, Paul spoke of handing on what he had received (1 Cor 11:23). In this book, we intend to hand on what God's Church teaches about the Eucharist. We have confidence that through His word the Father will awaken a deeper and ever-deepening desire to celebrate the Eucharist and to receive the body and blood of Jesus Himself.

This book contains twenty reflections intended to be read one each day. The time of prayer and presence between readings is just as important as the readings.

Give yourself the time, and God will give you a deepening desire for His Son's body and blood. In the next twenty days, you can grow more in eucharistic love than in twenty years. Let the Father teach and draw you. Let the Holy Spirit guide you to the truth of the Eucharist (see Jn 16:13).

HERE COMES THE SON!

"All of us, gazing on the Lord's glory with unveiled faces, are being transformed from glory to glory into His very image by the Lord Who is the Spirit." —2 Corinthians 3:18

Jesus calls Himself the Bridegroom (Mt 9:15). In Psalm 19:6, the sun is compared to a groom coming from his bridal chamber. As we come before the eucharistic Son of God, we sometimes experience Him as a bridegroom-sun. The Lord offers us a relationship with Him beyond marriage. He offers us an awesome experience, not limited by space and time. It is a relationship which runs the course of light-years into timeless eternity.

I have just seen a most magnificent sunset—the orange sunburst, the radiance, the glow, the afterglow. Yet, in all its brilliance, it is only a sunburst-shadow of the relationship with the eucharistic Lord. The power of the sun created an Eden of vegetation. How much more is the beauty and power of the Bridegroom-Son!

Bask in the eucharistic Son for fifteen minutes a day before or after Mass. You will notice a change in your spiritual complexion.

Prayer: "Sweet Sacrament, we Thee adore; O make us love Thee more and more; O make us love Thee more and more."

SPIRITUAL ANOREXIA

"For My flesh is real food and My blood real drink." —John 6:55

Parents are very concerned about feeding their children. We customarily ask how much the baby weighs. We remark about our children growing to be "big boys and big girls." Mothers stay up nights, devote years of their lives, and make great sacrifices in nursing and feeding children. Fathers work, even slave, for years to feed their families. We have been given this concern for feeding our children from our heavenly Father.

Imagine talking with parents of starving children. If you love them, you'll feed their children. Those who truly love God are deeply concerned with feeding His children. For example, Peter encourages believers to be as eager for milk as new-born babies (1 Pt 2:2). Paul laments over malnutrition in the Corinthian Church (1 Cor 3:2ff). The writer of Hebrews complains of retardation from spiritual malnutrition (Heb 5:12-13).

The Lord asks us to distribute the bread of God's word and the living bread of Holy Communion. We are to go out into the highways and byways and compel others to come into the banquet (Lk 14:23). We must hand on what we have received (1 Cor 11:23) to future generations. This is what it means to be a "eucharistic minister," a "Communion distributor": loving Jesus enough to feed His sheep (Jn 21:17) with His word and Himself, the Eucharist.

A world starving physically is symptomatic of a spiritually anorexic Christianity. Let us repent of losing our spiritual appetite due to stuffing ourselves with the spiritual junk food of the world. Let us feed the starving physically, spiritually, and eucharistically.

Prayer: Jesus, You said if we love You, we would feed Your sheep. Change our life-styles to feed the masses of suffering humanity.

ABANDONMENT

"Mary brought a pound of costly perfume made from genuine aromatic nard, with which she anointed Jesus' feet. Then she dried His feet with her hair, and the house was filled with the ointment's fragrance." —John 12:3

All people have a great desire to abandon themselves to something. We are willing to abandon time, energy, and money for athletics, work, or entertainment. Wherever there is abandonment—a profuse outpouring of time, resources, and self—there is worship. However, worship should happen at the Eucharist rather than on the altars of athletics, greed, lust, or entertainment.

Some Catholics sometimes begrudge God every minute at Mass. What a contradiction, since the Eucharist celebrates Jesus' utter abandonment of His life for our sakes! He was stripped naked, nailed to the cross, and emptied of blood and breath. Jesus gave His life to such an extent that He felt abandoned by His own Father and so cried, "My God, My God why have You abandoned Me?" (Mt 27:46, our translation)

In Mark's and Matthew's Gospels, the account of the Eucharist is connected to the anointing at Bethany. Here we have an example of abandonment, as Mary of Bethany pours out in a moment several thousand dollars worth of perfume. This abandonment is the nature of worship and Eucharist. When we celebrate the Eucharist, we should forget about ourselves—how we feel, the time, or what other people are doing or thinking. For example, Paul's Eucharist at Troas lasted from sundown to sunrise (Acts 20:7, 11). The Easter Vigil is a vestige of Eucharists that lasted through the night. Abandon yourself to our eucharistic Lord.

Prayer: Lord, I must worship and spend myself for something or someone. Lord, may I worship You alone.

"TO FORGIVE IS DIVINE"

"This is My blood, the blood of the covenant, to be poured out in behalf of many for the forgiveness of sins." —Matthew 26:28

For centuries, the Eucharist has begun with the opportunity to receive forgiveness. This is not a substitute for Confession, but a motivation for sacramental Confession. The Eucharist is not an isolated event. The forgiveness received at the Eucharist should be extended not only to sacramental Confession, but also to interpersonal relationships, inner healings, and reconciliation with enemies. However, there are those Catholics who rush into Mass late and miss the penitential rite. This adversely affects their celebration of Mass, their experience of God's forgiveness, and their ministry of reconciliation in life (2 Cor 5:18-19).

What the world needs is for people to be forgiven and to forgive. Jesus died for us sinners (Rm 5:8). But to claim Jesus' forgiveness, we must admit our need for Jesus' cleansing blood by confessing our sins (1 Jn 1:9). The Lord would change this world through the Eucharist and Confession, if we ever honestly tried them as the only viable option for a resentful, guilt-ridden, escapist, and deadly society. Pope John Paul II has taught: "As we prepare for the jubilee of the year 2000, let us place the Sacraments of Penance and the Eucharist at the center of pastoral renewal" (Dec 10, 1988 to the bishops of U.S., Region VII). Let us go to Mass, go to Confession, and then go to a world that has long since despaired of forgiveness, reconciliation, and peace.

Prayer: Jesus, on the cross You said: "Father, forgive them" (Lk 23:34). May I do the same.

A MOMENT ON CALVARY

"Every time, then, you eat this bread and drink this cup, you proclaim the death of the Lord until He comes!" —1 Corinthians 11:26

The Eucharist is a proclamation of Jesus' death. We who believe in Jesus' death must shout from the rooftops that He has died and we're forgiven (Lk 12:3). We should be so overwhelmed by the death of Jesus that we'll never get over it. However, although we have learned to proclaim sports, music, politics, money, and self, many people's experience of Christ's death and resurrection has rarely been deep enough to result in proclamation and praise.

To receive this deep experience of Jesus' death on the cross, simply pray for a momentary realization of the pain and love of Jesus crucified. Pray with St. Francis of Assisi: "O Lord Jesus Christ, I entreat You to give me two graces before I die: First, that in my lifetime I may feel in body and soul as far as possible the pain You endured, dear Lord, in the hour of Your most bitter suffering; and second, that I may feel in my heart as far as possible that excess of love by which You, O Son of God, were inflamed to undertake so cruel a suffering for us sinners" (Little Flowers of St. Francis). Pray with St. Paul: "I wish to know Christ and the power flowing from His resurrection; likewise to know how to share in His sufferings by being formed into the pattern of His death" (Phil 3:10).

Do a one-minute crucifix novena. Look at a crucifix for at least one minute a day for nine days. Believe deeply that Jesus died for you individually and personally. Then proclaim His death with thanksgiving forever.

Prayer: Lord, I pray for a momentary experience of Your love and suffering on the cross. May I never be the same after this prayer.

"IN GOD WE TRUST"

"Trust in Him at all times, O my people! Pour out your hearts before Him; God is our refuge!" —Psalm 62:9

We have often failed to trust God. For example, you would expect that after having been protected from the angel of death and freed through signs and wonders, the chosen people might have trusted Yahweh. But no, they wandered in the desert, complained to Moses, and refused to trust God to provide their basic needs. Nevertheless, God miraculously supplied manna from heaven and water from the rock. He provided His manna daily for forty years (sabbaths excepted). God was trying to teach His people to trust Him.

God's way of developing trust is seen in the relationship between parents and children. Parents provide daily bread for their children with milk from mother's breasts and bread from the mother's and father's working hands. Trust in human life grows by daily loving and feeding over many years.

We in our technological society have a crisis of trust and an epidemic of fear because we have lost the sense of God our Father feeding us. We write on our dollar bills: "In God we trust," but in practical, everyday life we have a hard time trusting God to "give us today our daily bread" (Mt 6:11). We mistakenly believe that "God helps those who help themselves," as if daily bread were a reward for our efforts and not a gift from a loving, trustworthy Father.

To grow in trust, we must let God father and feed us materially and spiritually. Let us come to the Eucharist openly needy, and expecting sustenance, just because we are sons or daughters of God. He will feed us. We can trust Him.

Prayer: Abba, I place my trust in You. Amen.

COMMAND PERFORMANCE

"I give you a new commandment: Love one another." —John 13:34

Commands throughout history have been God's way of blessing His people. Just as sin entered the world through Adam's disobedience to God's command in the garden, so salvation entered through Jesus' obedience to the Father's command on the cross (Rm 5:18). The whole Old Testament, from the Law to the prophets and the Wisdom tradition, attempted to restore God's chosen people to obedience. Moses again and again exhorts the people to obey the commands, statutes and ordinances of the law, stop their wanderings, and let God lead them into the promised land (Dt 6:2).

Jesus usually heals through commands. The Holy Spirit is given to those who obey God (Acts 5:32). Those who say "Lord, Lord" and those with spiritual powers will not necessarily enter the kingdom but only those who do the will of the heavenly Father (Mt 7:21). Obeying God's command is the way of salvation, of healing, of the Spirit, and of the kingdom.

At the Last Supper, the night before He died, Jesus gave three commands: "Take and eat," "take and drink," and "do this in memory of Me." Jesus continues to command us, while the devil continues to tempt the children of Adam to disobedience. Never in history have there been so many opportunities to receive Jesus' body and blood. Let us obey the Master's commands and take, eat, drink and "do this in memory" of Jesus (1 Cor 11:24, our translation).

Prayer: Jesus, may I learn obedience, even if I learn it as You did by suffering (Heb 5:8).

JESUS, THE PRIEST PRESENT

"Jesus, because He remains forever, has a priesthood which does not pass away." —Hebrews 7:24

Would you like to hear Jesus read and preach His word? Go to Mass. At Mass, Jesus is the High Priest (Vatican II, Liturgy, 8). He reads, preaches, prays, and celebrates through His instrument, the priest. Even if the priest does not serve well as God's instrument, Jesus will minister the word despite the priest, if not through him.

Go to Mass expecting a special ministry of the word from Jesus. Do this for a set period of time, for a week or a month. You will experience the word burning in your heart (Lk 24:32). Not only will Jesus the High Priest teach you, He will exhort, convict, and confirm you. His ministry of the word will span several areas of your life as well as your past, present, and future. In the Eucharist, you will experience that "God's word is living and effective, sharper than any two-edged sword" (Heb 4:12).

Prepare for Jesus to intensely minister His word to you. Read the Scripture selections for the Mass at least once. Know the Biblical context of these readings by reading the verses before and after the eucharistic passages. Share with others what Jesus is doing in your life through His word. Let the Word feed you with the word.

Prayer: Lord, I repent of not hearing and obeying You at Mass. May the Eucharist be the special moment of communication between us.

PROTESTANTS AND CATHOLICS

"Because the loaf of bread is one, we, many though we are, are one body, for we all partake of the one loaf." —1 Corinthians 10:17

As we read the Scriptures, we see the word and the bread complement each other in a life-changing process through which we meet the living God. On resurrection-day, Jesus interpreted the Scriptures for the two disciples throughout the afternoon, but they recognized Him only in the breaking of the bread (Lk 24:13-35). After several hours of hearing God's word read and taught, God's people shared a meal that completed the renewal of the covenant (Neh 8). Before Jesus multiplied the loaves and fish at the multiplication meal, He taught at great length (Mk 6:34).

We have tragically separated the word and bread by our sinful divisions within the body of Christ. Protestants cried out "Scripture alone." Catholics retaliated by unofficially de-emphasizing the word and emphasizing the Eucharist apart from the word. As we both tried to win, we both lost—losing the unity of the body of Christ and therefore the evangelizing power of that body. Protestants sometimes lost the eucharistic fulfillment of the disciples on the road to Emmaus. Catholics often lost the beginning of the encounter with the Word made flesh (Jn 1:14) and thereby lost perspective about what was really happening in the Mass. Protestants lost the end; Catholics lost the beginning.

We must reunite what should never have been divided. Catholics must get into the word and repent of Bible illiteracy. Protestants must open up to eucharistic Communion and realize a burning heart falls short of recognizing Christ (Lk 24:31-32). As the world converts Christianity rather than vice versa, we must repent and unite around the table of the Lord.

Prayer: Father, we pray that we may be one as You and Jesus are One (Jn 17:21). Forgive us.

EAT AND RUN

"This is how you are to eat it: with your loins girt, sandals on your feet and your staff in hand, you shall eat like those who are in flight. It is the Passover of the Lord." —Exodus 12:11

The Israelites, ready to leave at a moment's notice, ate the Passover, the prefigurement of the Eucharist. They did not even have time for the bread to rise. The Last Supper, the new passover, began Jesus' journey up Calvary hill to His cross and death. The second Eucharist began a return journey by two disciples to Jerusalem from Emmaus (Lk 24:33). The Eucharist also began the first missionary journey (Acts 13:2).

The Eucharist, from Exodus through the Gospels to the present, is set in the context of a journey. The Eucharist initiates a much greater journey than that from Egypt to the Promised Land. It is a journey that transcends the geography of Emmaus, Antioch, and even of Calvary. It goes beyond planet earth, beyond outer space, to inner space. The new Passover, the Eucharist, initiates a journey into the depths of divinity (see Eph 3:18).

Right now, so many Christians are journeying to Mass—walking all day through the Mexican desert to a mission chapel for monthly Mass; rushing from alleys through quickly closed doors into back rooms for "illegal" Eucharists in Communist China, and Muslim countries, parading and dancing in festal garments at African village Eucharists; driving through city streets in pre-dawn darkness to big churches with little people praying lonely Masses. In these Masses, these Christians are "massed" ("sent") on their journey as walking tabernacles to a world estranged from the presence of God, walking both into God's beloved world and into the heart of God's Beloved. Through the Eucharist we walk in God who is bigger than all our journeys.

Prayer: Jesus, today give me the courage to go through my heart of darkness into Your heart of light.

RECEIVING THE HEALER

"Jesus said to them, 'The healthy do not need a doctor; sick people do. I have not come to invite the righteous to a change of heart, but sinners.' " —Luke 5:31-32 (our translation)

Doctor Jesus has a diet for you. Doctors have always stressed the connection between healing and eating. Hospitals have nutritionists who plan a variety of menus so that, through proper nutrition, patients can be healed. In an exceptional way, the meal at the Lord's table, the Eucharist, brings healing into our lives. Imagine receiving into your body not medicine or vitamins but Jesus, the Creator of all medicines, of vitamins, and of everything. What an awesome healing from His body in your body!

When the early Church broke bread, the faithful customarily took Jesus' body and blood to the sick. Eventually, they kept Holy Communion afterwards in a container, a tabernacle, to be able to take Communion at any time to the sick. The Church uses the technical phrase, "to reserve the Blessed Sacrament." A reservation for whom? For the sick. Thus, the Eucharist has been historically a means of healing.

The Eucharist is such strong medicine that, if not taken as directed, it can make us sick or even kill us (1 Cor 11:30). This, like any strong medicine, does not indicate a lack of healing power, but exceptional healing power.

Whenever possible, go to Communion first before going to a doctor or hospital. It will save you money and trouble. The next time you have a physical pain, receive Communion with the express purpose of receiving healing for a particular part of your body. You will personally experience the healing power of the sacrament physically and spiritually.

Prayer: Jesus, may I clearly experience the healing power of the Eucharist in the next two weeks.

LEAVING MASS EARLY

"Jesus replied, 'Did I not choose the Twelve of you Myself? Yet one of you is a devil.' " —John 6:70

Satan attends Mass until the praise and worship becomes so great he can't stand it any longer. If Satan is not praised out of church, he creates division (1 Cor 11:17-18). At Mass, Satan tries to blaspheme the Lord by perpetrating uncharitableness, lusts, and apathy to promote an anti-praise, Spirit-quenching, deadening atmosphere. Not only should Satan be forced to leave Mass early, but also to leave alone those in the community that he is oppressing or harassing. Therefore, Masses must be more than "lively" or "meaningful." They must be filled with the Spirit of love, faith, and worship.

Since our world is so careless with the devil and doubtful of his existence and influence, Satan has a hold on millions of people (see Acts 10:38). We therefore have an overwhelming task of setting the captives free. In the Eucharist, we confront the evil one and break the chains that have bound individuals for many years, even generations. The Eucharist is the making present of Jesus' total and irreversible victory over Satan.

Prayer: Jesus, if You set us free, we are free indeed (Jn 8:36). Free us to free others.

SOCIAL INSECURITY

"I do not ask You to take them out of the world, but to guard them from the evil one." —John 17:15

We hear about so many people having cancer or other diseases. We naturally are afraid that something like that may happen to us. We feel a need for protection. We are also conscious, even excessively so, of protecting our national and personal security. We also try to protect our eyes from the sun, our cars from rust, and our lungs from pollution, etc. At every Eucharist, we can experience the abiding protection of God, our Father. At the Passover, He protected the Jewish firstborn from certain death. At the new Passover, we also receive protection from illness, emotional disease, untimely death, and other evils. At the end of His life, He prayed specifically and repeatedly for our protection: "O Father most holy, protect them with Your name which You have given Me" (Jn 17:11).

We know the devil is "prowling like a roaring lion looking for someone to devour" (1 Pt 5:8). We see situations in which Satan has stolen people's faith, love, hope, health, sanity, family, marriage, peace, and courage. Obviously, we need protection from the prince of death and his fallen angels. Through the Eucharist, the new Passover, the Lord guards us. Under His wings we take refuge; though a thousand fall at our side, ten thousand at our right, near us it shall not come (Ps 91:7).

Prayer: "I love you, O Lord, my Strength, O Lord, my Rock, my Fortress, my Deliverer. My God, my Rock of refuge, my Shield, the Horn of my salvation, my Stronghold! Praised be the Lord, I exclaim, and I am safe from my enemies" (Ps 18:2-4).

"STAR LIGHT, STAR BRIGHT..."

With that their eyes were opened and they recognized Him; whereupon He vanished from their sight." —Luke 24:31

In the Bible, stars have nothing to do with "twinkle, twinkle," with ornamentation, or with dreamland. Rather, a star signifies power, specifically the power of light over darkness. Balaam prophesied: "I see Him, though not now; I behold Him, though not near: A Star shall advance from Jacob" (Nm 24:17). The Bible calls Jesus the Morning Star (Rv 22:16). This Star not only shines in the night-time battle but also has complete victory at dawn.

In our darkness, we all have blind spots. Jesus repeatedly must say to us: "Do you still not see or comprehend? Are your minds completely blinded?" (Mk 8:17) Our blind spots can kill us. If we are honest with ourselves, we know we are blind in ways more devastating than even physical blindness. Jesus said: "If you were blind, there would be no sin in that. 'But we see,' you say, and your sin remains" (Jn 9:41). At the second Mass, Jesus opened the eyes of two of His disciples, "and they recognized Him...in the breaking of bread" (Lk 24:31, 35). When we admit our blindness due to sin and turn to the eucharistic Jesus, He overcomes that blinding darkness (see 1 Jn 2:11) and "the Morning Star" rises in our hearts (2 Pt 1:19).

Prayer: Lord, I want to see (Mk 10:51).

MULTIPLICATION TABLE

"When Jesus heard this, He withdrew by boat from there to a deserted place by Himself. The crowds heard of it and followed Him on foot from the towns." —Matthew 14:13

The early Church commonly called the Eucharist "the breaking of the bread". This expression comes from the multiplication of the loaves and fish when Jesus took bread, blessed it, and broke it (Mt 14:19; 5:36). The early Church probably considered this miracle the major teaching on the Eucharist.

So many of our days and lives seem to be "fruitless toil, for they pass quickly and we drift away" (Ps 90:10). "Vanity of vanities" is time's verdict on much of our efforts (Eccl 1:2). Even when our activities appear fruitful, our efforts and lives appear inconsequential in the ocean of suffering humanity. We bring forward our loaves-and-fish lives seeking some technological amplification. We fantasize about fame as we stare at our beloved TVs; we seek power, meaning, or numbers but are left with our little loaves—more aware of our emptiness than ever.

The Eucharist is that transformer that makes our "little" lives worth living. Our loaves and fishes—the dishes, the laundry, the cleaning, the cooking, the busy-work, the assembly line, the routine—can be brought to the Eucharist. Jesus takes them into His hands; He blesses, breaks, and multiplies them. Now, our little lives miraculously contain immeasurable power. Even the slightest thought or action becomes pregnant with meaning. Nothing is insignificant in the hands of the Master—especially at His multiplication table.

Prayer: Jesus, may I give You every loaf and fish, no matter how many or how few. May I give You "all," the only multipliable gift.

FIT FOR A KING

"At these words one in the party said to Him, 'Happy is he who eats bread in the kingdom of God.' " —Luke 14:15

Celebrating the Eucharist brings about a continuing realization that the kingdom has begun and Jesus the King is immovably enthroned, seated forever at the right hand of the Father. Jesus said He would not eat again of the bread and drink of the cup until He had entered into the kingdom (Mk 14:25). On the evening of Resurrection Sunday, Jesus ate again. Through His Passion, death, resurrection, and glorification, Jesus entered into His kingdom. the Eucharist constantly reminds us that the kingdom of Jesus has come and is coming to be realized on the face of the earth.

We desperately need this reminder as we walk by faith and not by sight (2 Cor 5:7). God's kingdom is in our midst (Lk 17:21), and King Jesus reigns supreme, but we do not see it clearly, for we are in the midst of putting His enemies beneath His feet (Heb 2:8). Satan tries to have us look at the storm and the wind as we walk on the water (Mt 14:30). Nevertheless, if through the Eucharist we remember Jesus' kingdom, we will keep our eyes fixed on Him and continue to walk on the water.

As His eucharistic body is received into our bodies, a clear light burns away the haze of doubt and confusion. Our kingdom vision is restored. Receiving the King in Communion helps us realize the kingdom. Thus, we see life not in a distorted, perspective, but from the vantage point of Jesus' throne.

Prayer: Jesus, give me kingdom vision. May I see for miles as I stand on the heights of the Eucharist.

DRAW-BRIDGE

"He who feeds on My flesh and drinks My blood has life eternal, and I will raise him up on the last day." —John 6:54

How do you know you will rise from the dead? Because:

(1) you have Jesus' word on it.

(2) you have been baptized into His death and resurrection (Rm 6:5).

(3) you have the Spirit as the Downpayment (2 Cor 1:22; 5:5).

(4) you have the promise that whoever eats Jesus' flesh and drinks His blood will be raised up.

Jesus said: "No one can come to Me unless the Father Who sent Me draws him" (Jn 6:44). The Father draws us forward to the eucharistic Jesus, and Jesus draws us upward to the heavenly Father. That same draw, drive, spiritual attraction that leads us forward to the Communion table will draw us upward to the heavenly Messianic banquet. Jesus said: "If I be lifted up, I will draw all to Myself" (Jn 12:32, our translation). If we have a strong draw to the eucharistic Jesus, we can expect that the draw upward from the eucharistic glorified Lord will raise up our mortal bodies to meet Him in the air (1 Thes 4:17) and take us to the heavenly Father.

Pray for a powerful draw to the eucharistic Lord. Pray for confidence in the eucharistic promises of our resurrection (Jn 6:39, 40, 44, 47, 50, 51, 54, 58). Be free from the slavery and paralysis that results from fear of death (Heb 2:14-15). Live the resurrection victory now and receive the fulfillment of that victory on the last day. Draw your strength from the resurrection (1 Pt 1:3) to live as resurrection people each Mass and each day.

Prayer: Father, through the eucharistic Jesus, free me from the fear of death and for the fullness of life.

MARRIAGE AND MASS

"They are no longer two but one flesh. Therefore, let no man separate what God has joined." —Matthew 19:6

Pope John Paul II has emphasized the relationship between marriage and the Eucharist. "The Eucharist is the very source of Christian marriage. The eucharistic sacrifice, in fact, represents Christ's covenant of love with the Church, sealed with His blood on the Cross. In this sacrifice of the New and Eternal Covenant, Christian spouses encounter the source from which their own marriage covenant flows, is interiorly structured and continuously renewed" (The Family in the Modern World, 57). The Eucharist brings about a miracle of marital unity that no human effort could possibly accomplish.

A couple united in the sacrament of matrimony becomes one flesh. However, it is a curse to be one flesh if there is not a unity of mind, heart, and spirit. Imagine being physically united to someone you can't stand. Yet many married couples do not have to imagine that; this is part of their married "existence."

Through God's grace at Mass, a miraculous growth in spiritual unity can be effected so that a couple's relationship is a living model of Christ's love for the Church (Eph 5:32). This does not mean that a couple merely sits next to each other during the Mass. Nor does it mean the couple has an unusually inspiring feeling or experience during the Mass. It means that the couple, with all their weaknesses and sins, really tries to communicate with God during the Mass and together express their love for the Lord. As the couple draws close to the Lord, they draw closer to each other.

Prayer: Father, make Christian marriages miracles to Your glory.

"AUTHENTIC RENEWAL"

"This is My body...this is My blood." —Mark 14:22-24

A hope of the Second Vatican Council was to increase eucharistic love. Pope Paul VI said, "We therefore earnestly hope that rich fruits of eucharistic devotion will grow from the restored sacred liturgy" (On the Holy Eucharist, 6). The Council stated that the Eucharist is "the summit toward which the activity of the Church is directed; at the same time it is the fountain from which all her power flows" (Vatican II, Liturgy, 10). The Church teaches that "the Holy Eucharist contains the entire spiritual treasure of the Church, that is, Christ Himself, our Passover and living Bread," and Jesus' eucharistic presence is His presence "par excellence" (Holy Communion and Worship of the Eucharist Outside Mass, 1, 7).

Pope John Paul II spoke of the great need for eucharistic adoration, a sign of authentic renewal: "The encouragement and the deepening of eucharistic worship are proofs of that authentic renewal which the Council set itself as an aim and of which they are the central point. And this, venerable and dear brothers, deserves separate reflection. The Church and the world have a great need of eucharist worship" (On the Mystery and Worship of the Eucharist, 3). Pastors are exhorted to make eucharistic adoration readily available to the faithful: "Both private and public devotion toward the Eucharist, therefore, including devotion outside Mass are strongly encouraged..." (Holy Communion and Worship of the Eucharist Outside Mass, 79). Perpetual adoration seems a logical consequence of the fact that the whole Christ is truly, really and substantially contained in the Eucharist (Catechism of the Catholic Church, 1374). Knowing that this is His body and blood, what else can we do!

Prayer: Jesus, may I want to be with You. May my faith in Your real eucharistic presence express itself in adoration.

THE CENTER STEPS

"For You my flesh pines and my soul thirsts." —Psalm 63:2

How can we begin to center our lives on the Eucharist?

Step 1: Make the Lord's day a "day"—not just an hour-long Mass. Spend the whole day preparing for and flowing from the Eucharist (Ex 20:8). Whether it's prayer, Bible, fellowship, or rest, center it on the Eucharist. Drop anything contrary to the spirit of Sunday.

Step 2: Go to Mass when you don't have to. In your commitment to Jesus and the body of Christ, you have agreed to pray the Mass every Sunday and holyday. However, go beyond the letter of the law (2 Cor 3:6). Break the Sunday barrier. Go to Mass on some other day. Go because you love Him and not only because of obligation.

Step 3: Go to Mass daily for a month. Go with a particular intention in mind. Ask God to lead you and show you His will. After a month, you'll probably go to Mass daily for the rest of your life.

Step 4: Take time in adoration before the body and blood of Jesus in the Blessed Sacrament. Adoration simply continues Holy Communion. When you fall in love with Jesus, Communion time is always too short.

Prayer: Jesus, may I desire to receive You at Holy Communion more than I desire anything else in life.

NEXT

"With great desire I have desired to eat this Passover with you before I suffer." —Luke 22:15 (our translation)

You have completed twenty days of reflections on Jesus in the Holy Eucharist. Just thinking about His eucharistic presence is a great privilege; actually receiving His body and blood is even more so. To continue growing in love for the eucharistic Lord, share what the Lord has done in your life this past month. Pass this book on to whomever the Lord brings to your attention. If you put your lamp on the lampstand for all to see (Lk 8:16), the Lord will continue to light you. Be a sanctuary lamp lighting the way to eucharistic love.

Nihil obstat: Reverend Ralph J. Lawrence, September 7, 1998.
Imprimatur: † Most Reverend Bishop Carl Moeddel, Vicar General and Auxiliary Bishop of the Archdiocese of Cincinnati, September 14, 1998.

The Nihil obstat and Imprimatur are a declaration that a book or pamphlet is considered to be free from doctrinal or moral error. It is not implied that those who have granted the Nihil obstat and Imprimatur agree with the contents, opinions, or statements expressed.

CELEBRATING MASS IN THE POWER OF THE HOLY SPIRIT

THE OPPORTUNITY OF A LIFETIME

"O God, you are my God Whom I seek; for You my flesh pines and my soul thirsts." —Psalm 63:2

"In the most blessed sacrament of the Eucharist 'the body and blood, together with the soul and divinity, of our Lord Jesus Christ, therefore, the whole Christ is truly, really and substantially contained'" (Catechism, 1374).

Jesus' flesh is real food; His blood real drink (Jn 6:55). He lives in us, and we in Him (Jn 6:56). Therefore, to receive Jesus in Holy Communion is one of the greatest privileges possible for a human being. Communion is the highlight of our days and the center of our lives.

Many believe this, for at this moment thousands in the Christian underground risk their lives to go to Communion. But here in the "free" world, Communion with Jesus is still "the hidden manna" for many Christians (Rv 2:17) and largely unappreciated. Most are content to go on Sundays only, and even that is seen as a mere obligation and even a burden. This pamphlet is intended to deepen our faith-relationship and Communion with Him.

"IN GOD WE TRUST"

"Trust in Him at all times, O my people! Pour out your hearts before Him." —Psalm 62:9

Trusting our Father to meet our basic needs is the basis of all prayer, including the greatest prayer, the Mass. Every Mass is directed to the Father, through the Son, and in the Spirit. When Jesus taught us to pray, He first emphasized that we must be aware of the loving Abba we are calling upon (Mt 6:9). Before Jesus revealed Holy Communion to us, He taught us not to work for perishable food (Jn 6:27) but to trust in Abba for our basic needs. We must experience the manna of our Father's daily provision before we can fully appreciate the new manna, Holy Communion (Jn 6: 31-33).

Therefore, the greatest prayers and Masses in the world are by those who have learned to trust in God, their Father. If you want to see a glorious celebration of the Mass, look to Africa, "basic communities" in South America, South Korea and the Philippines, or "home churches" in China and Russia. Many of these people live by faith to receive their most basic needs. They know the fathering of Abba.

To transform your prayer and celebration of the Mass, simplify your life-style. Give your Father the opportunity to father you, and Mass will come alive because your relationship with Dad is alive.

PRIESTLY PEOPLE

"You, however are 'a chosen race, a royal priesthood, a holy nation, a people He claims for His own.'" —1 Peter 2:9

To celebrate the Mass to the full, we must not only realize we are children of God the Father but also a "royal priesthood" (1 Pt 2:9; Rv 5:10). Although you may not be the priest leading the eucharistic assembly, you are a priest nonetheless (see Catechism, 1546-1547). You became one when you were baptized.

Because you are a priest or priestess, you must approach Mass accordingly. The primary work of a priest is to sacrifice, to set something apart for God. In the old covenant, something was set apart for God by putting it to death. In the new covenant, sacrifice meant not only putting the sacrifice to death but also putting the Priest, that is, Jesus, to death.

Jesus' sacrifice on Calvary was the once and for all sacrifice (Heb 10:12). Therefore, we don't need any more priests of the old covenant. However, Jesus wants all to be priests in the new covenant, to share in His priesthood by continuing to celebrate and apply the sacrifice of Calvary (see Rm 12:1; 15:16; Heb 13:15-16). Priesthood in the new covenant still entails dying, dying to self and uniting with Jesus' sacrifice on Calvary. We must proclaim with Paul: "I have been crucified with Christ, and the life I live now is not my own; Christ is living in me. I still live my human life, but it is a life of faith in the Son of God, Who loved me and gave Himself for me" (Gal 2:19-20).

PREPARE TO PLEASE

"My sacrifice, O God, is a contrite spirit; a heart contrite and humbled, O God, You will not spurn." —Psalm 51:19

In the following four ways our heavenly Father will help us trust Him and exercise our priestly ministry as we die to ourselves. This will prepare us to celebrate the Eucharist in a way more pleasing to the Lord.

1. CONFESSION (the Sacrament of Reconciliation)

In times past, some felt they should go to Confession before every Communion. While this is not necessary, there is a direct connection between the Eucharist and Confession (see Redeemer of Man, Pope John Paul II, 20). Repentance and Confession open our hearts to the forgiving Father. We should go to Confession specifically in preparation for a certain Communion or a series of Communions.

2. FASTING

The Lord through His Church requires a one-hour communion fast before receiving Communion. But it's so easy to do this that we usually aren't aware of doing it. However, we can certainly fast for a longer time. We should fast so that we're conscious of fasting. For example, fast the evening before, if you're going to morning Mass. Or, if a meal is scheduled shortly before Mass, fast by eating lightly or not having dessert. Fasting frees us to trust in our Father and enables us to cooperate with the Lord's will (see Is 58:6).

3. PRAISE AND THANKS

Many come to church at the last second and leave before or immediately after the final hymn. This practice is much more harmful than we realize. Before and after Mass, we should "enter His gates with thanksgiving, His courts with praise" (Ps 100:4). As a royal priesthood, we should offer "a sacrifice of praise" (Heb 13:15). Praising and thanking the Lord a few minutes before and after Mass will dramatically improve our celebration of Mass and Communion.

4. SHARING

We should go to Mass with the idea that we have the responsibility to share any blessing, insight, consolation, healing, or encouragement we receive at Mass. We should read and pray the Scripture readings before coming to Mass. We may need to take notes before and during the Mass to prepare to share God's grace and word. If we put God's word on the lampstand, the Lord will keep lighting our lamps (Lk 8:16). The Father is pleased when His children share His blessings and when His baptismal priests take responsibility in sharing His word.

RESPONSE-ABILITY

"On that day I will respond, says the Lord; I will respond to the heavens, and they shall respond to the earth; the earth shall respond to the grain." —Hosea 2:23-24

After taking pains to prepare ourselves for celebrating the Mass, we then, in the first part of the Mass, can receive the living words of God with such intensity that we overflow with gratitude for His love revealed and received in the liturgy of the word. Then the second part of the Mass, the liturgy of the Eucharist (Greek for "thanksgiving"), is the response of gratitude for the grace received in the first part of the Mass.

We must first receive and then respond. Without receiving God's word, we have little basis for response. Many people rarely have a deep Communion because they have not first received the word in depth. Many may give a half-hearted response in the "breaking of the bread" because the priest has not broken the word in a life-changing way in his homily. On the other hand, without the Eucharist, the love aroused by receiving God's word is stifled. Mass, is a two-part movement of God's grace: receiving and responding, word and Eucharist.

WORSHIP IN SPIRIT AND TRUTH

"Authentic worshipers will worship the Father in Spirit and truth. Indeed, it is just such worshipers the Father seeks." —John 4:23

We receive the word and respond in thanksgiving not by human power but by the Holy Spirit (Zec 4:6). "Those who are in the flesh cannot please God" (Rm 8:8). When we worship in the Spirit, we worship using spiritual gifts. (See our booklet, Seek the Gifts of the Spirit.)

Many of us, even if we are well-prepared for Mass and are docile to the Holy Spirit, have difficulty using our spiritual gifts at the typical parish Mass. However, we can worship in the Spirit under any circumstance no matter what the priest and congregation does. Only our lukewarness, laziness, or lack of faith can prevent us from worshiping and using our spiritual gifts. For example, consider the spiritual gift of healing. There are many opportunities in the Mass for healing prayers: the penitential rite, opening prayer, consecration, sign of peace, Communion, and final blessing. On several occasions, Jesus touched people or took them by the hand to heal them. We can do the same at the sign of peace. Thousands were healed when they looked at the bronze serpent (see Nm 21:9). Even more so, great healings are to be expected at the elevations of Jesus' body and blood during the consecration, the great amen, and before Communion. God may lead us to watch those coming forward to receive Communion so we can pray a healing prayer for a particular person.

Most of these suggestions can be done, no matter what the participation of the priest and congregation. And these are only a few suggestions about the use of one spiritual gift. The Spirit will teach us how to use many spiritual gifts at various parts of the Mass. Then we will worship in Spirit and truth.

ENTER GOD'S THRONE ROOM

"Enter His gates with thanksgiving, His courts with praise." —Psalm 100:4

As we worship in Spirit, especially in the Eucharist, we must realize we are priests participating in the heavenly worship at God's throne room. Our brothers and sisters in the Eastern rite and in the Orthodox Church have always emphasized the heavenly place of our earthly worship. Our earthly worship is described by the Bible as the incense of the heavenly worship (Rv 5:8). As we read through Revelation 4 and 5, we see the heavenly worship is characterized by constant praise. To fit into this heavenly worship, we must emphasize praise in celebrating the Eucharist by extending the praises in the Mass whenever possible. "By praise, the Spirit is joined to our spirits to bear witness that we are children of God" (Catechism, 2639). For example, after the response "thanks be to God," we can continue to thank God quietly. We can express the responsorial psalm from the depths of our hearts. Our "holy, holy, holys" can echo, our acclamations acclaim, and our "great amens" be "great" instead of perfunctory. We can extend the praises of the Mass anytime we have faith to do so. Praise is not a matter of volume but of the heart. It does not depend on anything other than our openness to the Spirit.

Praying in tongues is an ideal way to praise God at Mass. Our minds can be occupied, but we can simultaneously pray in the Spirit. We can pray and praise always, no matter what else is requiring our attention. This sacrifice of praise is the essence of our priestly ministry.

"MASS" COMMUNICATIONS

"Bless the Lord, O my soul; and all my being, bless His holy name." —Psalm 103:1

These are examples of worship in the Spirit during the various parts of the Mass.

Entrance Song		Pray quietly in tongues before, during and after the song
Sign of the Cross		Expect someone to be delivered from the devil at this time.
Greeting		Slightly extend your hand and pray for the priest.
Penitential Rite		Ask the Spirit to convict you of sin.
Gloria		Pray in tongues again.
Opening Prayer		Make prayer requests as personal as possible.
Responsorial Psalm		Besides the vocal response, silently express the response of your heart in your own words.
Homily		Take notes.
Creed		Focus on one phrase.
Intercessions		Jot down and pray these petitions throughout the day.
Presentation of the Gifts		How does the Lord want you to give yourself to Him today?
Preface		Recall when you accepted Jesus as Lord and received the Spirit.
Holy, Holy, Holy		See yourself at the throne of God.
Eucharistic Prayer		Put this prayer in your own words.
Consecration		Say and pray the name of Jesus.
Eucharistic Acclamation		Think about Holy Communion.
Great Amen		Pray in tongues again.
Our Father		Look around and choose a person to pray for.
Sign of Peace		Touch someone and expect a healing.
Breaking of Bread		Pray a faith-filled prayer for the multiplication of the effects of this Mass.
Lamb of God		Strike your breast and bow your head.
Holy Communion		Expect a miracle.
Silence after Communion		Listen for a prophecy in the quiet of your heart.
Last Blessing		Bless someone in the congregation.
Dismissal		Decide to share your faith with a particular person.
Final Song		Praise the Lord for an extended time after the song.

PRAYER CENTER

"Thus have I gazed toward You in the sanctuary to see Your power and Your glory." —Psalm 63:3

"Listen to the petitions of Your servant and of Your people Israel which they direct toward this place." —2 Chronicles 6:21

Jesus celebrated the first Eucharist as the Last Supper before His death on the cross. He had the second Eucharist on Resurrection Day. "Every time, then, you eat this bread and drink this cup, you proclaim the death of the Lord until He comes!" (1 Cor 11:26) Jesus intentionally connected the eucharist with the Paschal mystery and the central events of His plan of salvation. Therefore, the eucharist is not just another prayer but the central prayer of our priestly life of worship. We can express this centrality by spending our entire day preparing for or following up on the eucharist. We should read the eucharistic readings before and after the Mass. We might write down the intentions mentioned at the "prayer of the faithful" and continue throughout the day praying for these intentions.

Adoration and exposition of the Blessed Sacrament is the ideal way of extending the communion of the Mass. We can visit the Blessed Sacrament at church and center our day on the eucharist. Eucharistic adoration and praying the Liturgy of the Hours are eucharistically centered ways of daily prayer. The Church teaches: "The mystery of Christ, His Incarnation and Passover, which we celebrate in the eucharist especially at the Sunday assembly, permeates and transfigures the time of each day, through the celebration of the Liturgy of the Hours, 'the divine office'" (Catechism, 1174). "The Liturgy of the Hours, which is like an extension of the eucharistic celebration, does not exclude but rather in a complementary ways calls forth the various devotions of the People of God, especially adoration and worship of the Blessed Sacrament" (Catechism, 1178).

If we centered our lives on the Mass, we would see repentance, reconciliation, evangelization, healing, discipleship, etc. "For the holy Eucharist contains the entire spiritual treasure of the Church, that is, Christ Himself" (Holy Communion and Worship of the Eucharist Outside of Mass, Intro, 1). Therefore, let us fix our eyes on Jesus, the eternal High Priest and the Way to the Father, use our spiritual gifts, and not give in to lukewarmness and laziness. May we be directed by the Spirit rather than distracted by others, the parish priest, or ourselves. Instead of looking at the storms of sin and confusion, let us walk on the water (Mk 6:48 ff) and worship in Spirit and in truth. "To the One seated on the throne, and to the Lamb, be praise and honor, glory and might, forever and ever!" (Rv 5:13)

Nihil obstat: Reverend Giles H. Pater, August 20, 2001
Imprimatur: † Most Reverend Carl K. Moeddel, Vicar General and Auxiliary Bishop of the Archdiocese of Cincinnati, August 27, 2001

The Nihil obstat and Imprimatur are a declaration that a book or pamphlet is considered to be free from doctrinal or moral error. It is not implied that those who have granted the Nihil obstat and Imprimatur agree with the contents, opinions, or statements expressed.

KEEP HOLY THE LORD'S DAY

"When we ponder, O Christ, the marvels accomplished on this day, the Sunday of Your holy resurrection, we say: 'Blessed is Sunday, for on it began creation...the world's salvation...the renewal of the human race...On Sunday heaven and earth rejoiced and the whole universe was filled with light. Blessed is Sunday, for on it were opened the gates of paradise so that Adam and all the exiles might enter it without fear'" (Fanqîth quoted in Catechism of the Catholic Church, 1167).

"The rediscovery of this day is a grace which we must implore, not only so that we may live the demands of faith to the full, but also so that we may respond concretely to the deepest human yearnings. Time given to Christ is never time lost, but is rather time gained" (Day of the Lord, Pope John Paul II, 7).

We should keep holy the Lord's Day:

1. because it's a commandment.

The martyrs of Abitina, in Proconsular Africa "replied to their accusers: 'Without fear of any kind we have celebrated the Lord's Supper because it cannot be missed; that is our law;' 'we cannot live without the Lord's Supper'" (Day of the Lord, Pope John Paul II, 46).

2. because we need the rest.

"Sunday rest then becomes 'prophetic', affirming not only the absolute primacy of God, but also the primacy and dignity of the person with respect to the demands of social and economic life" (Day of the Lord, Pope John Paul II, 68).

3. because it's good for our physical and psychological health.

God created us with an interior rhythm. If we live accordingly, we will be blessed. "Those who lived according to the old order of things have come to a new hope, no longer keeping the sabbath, but the Lord's Day, in which our life is blessed by Him and by His death" (St. Ignatius of Antioch, quoted in Catechism of the Catholic Church, 2175).

4. because it's good for our families and Christian communities.

"For Christian families, the Sunday assembly is one of the most outstanding expressions of their identity and their 'ministry' as 'domestic churches', when parents share with their children at the one Table of the word and of the Bread of Life" (Day of the Lord, Pope John Paul II, 36).

5. because it prevents us from becoming slaves to our work.

"The Lord's Day is the original feast day, and it should be proposed to the piety of the faithful and taught to them in such a way that it may become in fact a day of joy and of freedom from work" (Liturgy, Vatican II, 106).

6. because it helps us know our true identity.

"The celebration of the Christian Sunday remains, on the threshold of the Third Millennium, an indispensable element of our Christian identity" (Day of the Lord, Pope John Paul II, 30).

7. because it is a day of victory.

Jesus was victorious over death on Sunday. On this day, the Lord rallies His army to unite, heal, and empower them. If we don't claim Jesus' victory, the devil keeps us on the run, and we spend our weekends trying to escape from reality. John proclaimed: "On the Lord's day I was caught up in ecstasy" (Rv 1:10).

8. because it strengthens our prayer life.

Sunday Mass should be the highlight of the week. "Leave everything on the Lord's Day", urges the third century text known as the Didascalia, "and run diligently to your assembly, because it is your praise of God" (Day of the Lord, Pope John Paul II, 46). Also, old-fashioned Sunday vespers is still a good idea (Liturgy, Vatican II, 100).

9. because it opens our minds to the Scriptures (Lk 24:45).

The Lord spent the first Easter Sunday afternoon and evening teaching the Scriptures (Lk 24:32).

10. because "Sonday" centers our lives on Jesus' resurrection.

"Praised be the God and Father of our Lord Jesus Christ, He Who in His great mercy gave us new birth; a birth unto hope which draws its life from the resurrection of Jesus Christ from the dead" (1 Pt 1:3). We celebrate the resurrection of His physical body, our bodies, and His body the Church. "Sunday is the day of the Resurrection, it is the day of Christians, it is our day" (St. Jerome, quoted in Day of the Lord, 2). "The day of Christ's Resurrection is both the first day of the week, the memorial of the first day of creation, and the 'eighth day,' on which Christ after His 'rest' on the great sabbath inaugurates the 'day that the Lord made,' the 'day that knows no evening'" (Catechism of the Catholic Church, 1166).

"The Christian Sunday is wholly other! Springing from the Resurrection, it cuts through human time, the months, the years, the centuries, like a directional arrow which points them towards their target: Christ's Second Coming. Sunday foreshadows the last day" (Day of the Lord, Pope John Paul II, 75).

Nihil obstat: Reverend Robert L. Hagedorn, April 12, 1999.
Imprimatur: † Most Reverend Carl K. Moeddel, Vicar General and Auxiliary Bishop of the Archdiocese of Cincinnati, April 14, 1999.

The Nihil obstat and Imprimatur are a declaration that a book or pamphlet is considered to be free from doctrinal or moral error. It is not implied that those who have granted the Nihil obstat and Imprimatur agree with the contents, opinions, or statements expressed.

THE BEATITUDES

"The Beatitudes depict the countenance of Jesus Christ and portray His charity." —Catechism of the Catholic Church, (CCC) 1717

The Beatitudes "are the paradoxical promises that sustain hope in the midst of tribulation." —CCC, 1717

"The Beatitudes reveal the goal of human existence, the ultimate end of human acts." —CCC, 1719

Matthew began the New Testament by repeatedly proclaiming Jesus as God. He called Jesus "Emmanuel," meaning "God is with us" (Mt 1:23). The wise men prostrated themselves before Jesus and gave Him homage, which is properly given only to God (Mt 2:11). John the Baptizer maintained he was preparing the way for Jesus, which was the way of the Lord (God) (Mt 3:3). Finally, when Satan was tempting the Lord, Jesus claimed to be Lord and God by saying: "You shall not put the Lord your God to the test" (Mt 4:7).

After this crescendo acclaiming Jesus' divinity, Jesus manifested His power with an awesome display of healings and deliverances (Mt 4:23-24). He then took His disciples up the mountain, as the Lord took Moses up the mountain, to give them the new covenant, as capsulized in the Sermon on the Mount.

Jesus began this sermon with the Beatitudes — eight ways to be blessed. They seem absurd (see 1 Cor 1:18) because they clash with our lifestyle and many of our values. Yet how can we refuse to hear, obey, submit to, and rejoice in the revelations of Jesus, Emmanuel, King, Messiah, Healer, Deliverer, Lord, and God!

"Blest are the poor in spirit: the reign of God is theirs." —Matthew 5:3

The first way to be blessed is to choose material poverty — to downsize our lifestyles materially and to live below our means. The word for "poor" in the Greek refers to material poverty and not merely to an attitude toward riches. The phrase "in spirit" means that we have chosen this poverty and are not just victims of circumstances. This has been traditionally called "voluntary poverty." This is the Lord's calling for all His disciples, although He calls His disciples to different degrees of Gospel poverty. Pope John Paul II taught that: "the cultural change which we are calling for demands from everyone the courage to adopt a new life-style" (Gospel of Life, 98).

When we choose poverty, although we could have had riches, we have the kingdom of God right now. This is also true of the last Beatitude, which calls us to freely choose persecution. We choose poverty to be like Jesus (2 Cor 8:9), rich in faith (Jas 2:5), and free in the Spirit (Gal 5:17). This is the first beatitude because if we are faithful in small things like material possessions, the Lord will entrust us with greater things (Lk 16:10-11).

"Blest too are the sorrowing; they shall be consoled." —Matthew 5:4

In this beatitude, Jesus is probably referring to sorrow for sins. Paul said: "I am happy once again; not because you were saddened, but because your sadness led to repentance. You were filled with a sorrow that came from God...Indeed, sorrow for God's sake produces a repentance without regrets, leading to salvation, whereas worldly sorrow brings death" (2 Cor 7:8-10).

By the Holy Spirit convicting us of sin (Jn 16:8), we receive this sorrow which leads to repentance. The Spirit takes us to the cross and shows us the direct connection between our personal sins and Jesus' sufferings on the cross. Through the cross, we become crucified to the world and the world to us (Gal 6:14). Then we want nothing to do with the world and its rebellion against the lordship of Jesus. We realize that, when we sinned, we were not just breaking the rules but breaking the heart of Jesus. Then, like Peter, we break down and weep bitterly (Lk 22:62).

"Blest are the lowly; they shall inherit the land." —Matthew 5:5

Lowliness is the third way to be blessed. This is often translated "meekness," "humility," "gentleness," or "mildness." Lowliness is a quality of the heart of Christ (Mt 11:29). To be lowly requires tremendous supernatural strength. It is the strength Jesus showed on Calvary, the strength to turn the other cheek (Mt 5:39).

Lowliness is also the fruit of the Spirit (Gal 5:23). Fruit is the final product of a tree, and the fruit of the Spirit is the result of the Spirit's work and our exercise of spiritual gifts. For example, we may experience the spiritual gift of fear of the Lord and become very aware of God's presence. The Spirit then motivates us to evangelize, and then we are persecuted. This series of experiences deeply affects us. We are stronger and lowlier than we have ever been. We will inherit the earth and win the world for Christ.

"Blest are they who hunger and thirst for holiness; they shall have their fill." —Matthew 5:6

The Lord promised that if we seek first His kingdom and His way of righteousness and holiness, everything else will be given to us (Mt 6:33). We do not need to seek anything but holiness. However, we hunger and thirst for many worldly things and are thereby tempted to seek them. We must not be like the pagans who worry about what they are to eat, drink, or wear (Mt 6:31-32). Our carnal desires and pleasure-seeking lifestyle lusts against the Spirit (Gal 5:17). If we make provisions for the desires of the flesh (Rm 13:14), we lose our desires for the things of the Spirit. We become spiritually anorexic and starve our souls. "Lust indulged starves the soul" (Prv 13:19). We are either filled by hungering and thirsting for holiness or lose our spiritual appetite and starve ourselves.

"Blest are they who show mercy; mercy shall be theirs." —Matthew 5:7

We are blessed in showing mercy, not giving others what they deserve but better than they deserve. To do this, someone must pay the price. For example, if a person owes you $1,000 and you have mercy on him, you have to take a $1,000 loss. Mercy is not overlooking justice. The demands of justice must always be met, but mercy means paying someone else's debts, offering our lives in ransom for others (Mt 20:28), dying on someone else's cross. Jesus already has done this for us. However, He lets us fill up in our own bodies what is lacking in His sufferings (Col 1:24) by suffering in the pattern of His death (Phil 3:10).

We all are in desperate need of receiving mercy, but mercy is very expensive to give. Therefore, we need an all-merciful Savior and merciful followers of such a Savior.

"Blest are the single-hearted for they shall see God." —Matthew 5:8

The kingdom of God is like a precious pearl which cost everything we have to purchase it (Mt 13:46). Everyone can afford it but no one can afford anything else. Therefore, our hearts must be single. Any other attachments will cause us to fall short of paying the price for the kingdom of God. If we are not single-hearted, we are not obeying the first and most basic commandment to love the Lord our God with all our hearts (Mt 22:37). However, if we are single-hearted, we are on the way to heaven; we shall see God. Our commitment to the Lord must be all or nothing. If we are only 99% committed to the Lord, we are lukewarm and the Lord will vomit us out of His mouth (Rv 3:16). The Lord, the Bridegroom, wants us to more than marry Him (Mk 2:19). He wants to be the one, only, and single desire of our hearts. To have any other "lovers" (idols) would be adultery. The Lord is God; there must be no other gods besides Him (Ex 20:2-3).

"Blest too the peacemakers; they shall be called sons of God." —Matthew 5:9

There are many more warmakers than peacemakers because the cost of making peace is much greater than that of making war. War costs billions of dollars and millions of lives. Peace costs much more. Peace cost the crucifixion and death of Jesus on Calvary.

Later in the Sermon on the Mount, Jesus explained the price of peace: "What I say to you is: offer no resistance to injury. When a person strikes you on the right cheek, turn and offer him the other" (Mt 5:39). The price of peace is the cross. It pleased the Father to reconcile everything in Jesus, "making peace through the blood of His cross" (Col 1:20). Peace is Jesus' farewell gift to us (Jn 14:27). It was given not only at the end of His life but through the end of His life on Calvary.

When Jesus looked over Jerusalem, "He wept over it and said: 'If only you had known the path to peace this day; but you have completely lost it from view!' " (Lk 19:41-42) We completely lose sight of the path to peace when we take our eyes off Jesus crucified. Therefore "let us keep our eyes fixed on Jesus, Who inspires and perfects our faith. For the sake of the joy which lay before Him He endured the cross" (Heb 12:2).

"Blest are those persecuted for holiness' sake; the reign of God is theirs." —Matthew 5:10

When we choose to expose ourselves to persecution, we choose to be blessed, and the kingdom of God is ours right away. This is the last and most important beatitude. It is the only beatitude Jesus expounds upon. He mentions insult and slander as ways in which we are persecuted (Mt 5:11). Then He points out that suffering persecution not only gives us happiness but also gladness, joy, and a great reward in heaven (Mt 5:12). It is our "special privilege to take Christ's part — not only to believe in Him but also to suffer for Him" (Phil 1:29). God's word proclaims: "Rejoice instead, in the measure that you share Christ's sufferings. When His glory is revealed, you will rejoice exultantly. Happy are you when you are insulted for the sake of Christ, for then God's Spirit in Its glory has come to rest on you" (1 Pt 4:13-14).

Conclusion

If we would live the eight verses of the Bible called "the Beatitudes," just imagine what love, freedom, boldness, and power we would see in the Christian community. We would drastically simplify our lifestyle and see Christian community as a necessity. We would truly be salt with flavor (Mt 5:13) and light with power (Mt 5:14). We would be a repentant, holy, and merciful people, a fearless and exciting Church attacking the gates of hell that cannot prevail against us (Mt 16:18). We would be very blessed, fully in His kingdom, and willing to live and die for Jesus. Ask the Lord for His grace to live the Beatitudes. He will never tell us to do anything without giving us the power. Live the Beatitudes and be truly blessed in Christ.

Nihil obstat: Reverend Robert J. Hagedorn on February 22, 2001
Imprimatur: † Most Reverend Carl K. Moddel, Vicar General and Auxiliary Bishop of the Archdiocese of Cincinnati, on February 26, 2001

The Nihil obstat and Imprimatur are a declaration that a book or pamphlet is considered to be free from doctrinal or moral error. It is not implied that those who have granted the Nihil obstat and Imprimatur agree with the contents, opinions, or statements expressed.

CATECHISM OF THE CATHOLIC CHURCH

CATECHISM OF THE
CATHOLIC CHURCH
CONTENTS

APOSTOLIC CONSTITUTION
FIDEI DEPOSITUM ON THE PUBLICATION OF THE
CATECHISM OF THE CATHOLIC CHURCH

PROLOGUE

     I. The Life of Man - To Know and Love God
    II. Handing on the Faith: Catechesis
   III. The Aim and Intended Readership of This Catechism
    IV. Structure of This Catechism
     V. Practical Directions for Using This Catechism
    VI. Necessary Adaptations

PART ONE - THE PROFESSION OF FAITH

SECTION ONE: "I BELIEVE" - "WE BELIEVE"

CHAPTER ONE: MAN'S CAPACITY FOR GOD

     I. The Desire for God
    II. Ways of Coming to Know God
   III. The Knowledge of God According to the Church
    IV. How Can We Speak about God?
        IN BRIEF

CHAPTER TWO: GOD COMES TO MEET MAN

ARTICLE 1: THE REVELATION OF GOD

     I. God Reveals His "Plan of Loving Goodness"
    II. The Stages of Revelation
   III. Christ Jesus - "Mediator and Fullness of All Revelation"
        IN BRIEF

ARTICLE 2: THE TRANSMISSION OF DIVINE REVELATION

     I. Apostolic Tradition
    II. The Relationship between Tradition and Sacred Scripture
   III. The Interpretation of the Heritage of Faith
        IN BRIEF

ARTICLE 3: SACRED SCRIPTURE

     I. Christ - The unique Word of Sacred Scripture
    II. Inspiration and Truth of Sacred Scripture
   III. The Holy Spirit, Interpreter of Scripture
    IV. The Canon of Scripture
     V. Sacred Scripture in the Life of the Church
        IN BRIEF

CHAPTER THREE: MAN'S RESPONSE TO GOD

ARTICLE 1: I BELIEVE

     I. The Obedience of Faith
    II. "I Know Whom I Have Believed"
   III. The Characteristics of Faith

ARTICLE 2: WE BELIEVE

     I. "Lord, Look Upon the Faith of Your Church"
    II. The Language of Faith
   III. Only One Faith
        IN BRIEF
        The Credo

SECTION TWO: THE PROFESSION OF THE CHRISTIAN FAITH

        The Creeds

CHAPTER ONE: I BELIEVE IN GOD THE FATHER

ARTICLE 1: "I BELIEVE IN GOD THE FATHER ALMIGHTY, CREATOR OF HEAVEN AND EARTH"

 Paragraph 1. I Believe in God

     I. "I Believe in One God"
    II. God Reveals His Name
   III. God, "He Who Is," Is Truth and Love
    IV. The Implications of Faith in One God
        IN BRIEF

 Paragraph 2. The Father

     I. "In the Name of the Father and of the Son
        and of the Holy Spirit"
    II. The Revelation of God as Trinity
   III. The Holy Trinity in the Teaching of the Faith
    IV. The Divine Works and the Trinitarian Missions
        IN BRIEF

 Paragraph 3. The Almighty

        IN BRIEF

 Paragraph 4. The Creator

     I. Catechesis on Creation
    II. Creation - Work of the Holy Trinity
   III. "The World Was Created for the Glory of God"
    IV. The Mystery of Creation
     V. God Carries Out His Plan: Divine Providence
        IN BRIEF

 Paragraph 5. Heaven and Earth

     I. The Angels
    II. The Visible World
        IN BRIEF

 Paragraph 6. Man

     I. "In the Image of God"
    II. "Body and Soul but Truly One"
   III. "Male and Female He Created Them"
    IV. Man in Paradise
        IN BRIEF

 Paragraph 7. The Fall

     I. Where Sin Abounded, Grace Abounded All the More
    II. The Fall of the Angels
   III. Original Sin
    IV. "You Did Not Abandon Him to the Power of Death"
        IN BRIEF

CHAPTER TWO: I BELIEVE IN JESUS CHRIST, THE ONLY SON OF GOD

ARTICLE 2: "AND IN JESUS CHRIST, HIS ONLY SON, OUR LORD"

     I. Jesus
    II. Christ
   III. The Only Son of God
    IV. Lord
        IN BRIEF

ARTICLE 3: "HE WAS CONCEIVED BY THE POWER OF THE HOLY SPIRIT,
          AND WAS BORN OF THE VIRGIN MARY"

 Paragraph 1. The Son of God Became Man

     I. Why Did the Word Become Flesh?
    II. The Incarnation
   III. True God and True Man
    IV. How Is the Son of God Man?
        IN BRIEF

 Paragraph 2. "Conceived by the Power of the Holy Spirit and Born of the Virgin Mary"

     I. Conceived by the Power of the Holy Spirit. . .
    II. . . .Born of the Virgin Mary
        IN BRIEF

 Paragraph 3. "The Mysteries of Christ's Life"

     I. Christ's Whole Life Is Mystery
    II. The Mysteries of Jesus' Infancy and Hidden Life
   III. The Mysteries of Jesus' Public Life
        IN BRIEF

ARTICLE 4: "JESUS CHRIST SUFFERED UNDER PONTIUS
          PILATE, WAS CRUCIFIED, DIED, AND WAS BURIED"

 Paragraph 1. Jesus and Israel

     I. Jesus and the Law
    II. Jesus and the Temple
   III. Jesus and Israel's Faith in the One God and Savior
        IN BRIEF

 Paragraph 2. Jesus Died Crucified

     I. The Trial of Jesus
    II. Christ's Redemptive Death in God's Plan of Salvation
   III. Christ Offered Himself to his Father for Our Sins
        IN BRIEF

 Paragraph 3. Jesus Christ Was Buried

        IN BRIEF

ARTICLE 5: "HE DESCENDED INTO HELL ON THE THIRD DAY HE ROSE AGAIN"

 Paragraph 1. Christ Descended into Hell

        IN BRIEF

 Paragraph 2. On the Third Day He Rose from the Dead

     I. The Historical and Transcendent Event
    II. The Resurrection - A Work of the Holy Trinity
   III. The Meaning and Saving Significance of the Resurrection
        IN BRIEF

ARTICLE 6: "HE ASCENDED INTO HEAVEN AND IS SEATED"
          AT THE RIGHT HAND OF THE FATHER"

        IN BRIEF

ARTICLE 7: "FROM THENCE HE WILL COME AGAIN"
         TO JUDGE THE LIVING AND THE DEAD"

     I. He Will Come Again in Glory
    II. To Judge the Living and the Dead
        IN BRIEF

CHAPTER THREE: I BELIEVE IN THE HOLY SPIRIT

ARTICLE 8: "I BELIEVE IN THE HOLY SPIRIT"

     I. The Joint Mission of the Son and the Spirit
    II. The Names, Titles, and Symbols of the Holy Spirit
   III. God's Spirit and Word in the Time of the Promises
    IV. The Spirit of Christ in the Fullness of Time
     V. The Spirit and the Church in the Last Days
        IN BRIEF

ARTICLE 9: "I BELIEVE IN THE HOLY CATHOLIC CHURCH"

 Paragraph 1. The Church in God's Plan

     I. Names and Images of the Church
    II. The Church's Origin, Foundation, and Mission
   III. The Mystery of the Church
        IN BRIEF

 Paragraph 2. The Church - People of God, Body of Chrict, Temple of the Holy Spirit

     I. The Church - People of God
    II. The Church - Body of Chirst
   III. The Church is the Temple of the Holy Spirit
        IN BRIEF

 Paragraph 3. The Church is One, Holy, Catholic, and Apostolic

     I. The Church Is One
    II. The Church Is Holy
   III. The Church Is Catholic
    IV. The Church Is Apostolic
        IN BRIEF

 Paragraph 4. Christ's Faithful - Hierarchy, Laity, Consecrated Life

     I. The Hierarchical Constitution of the Church
    II. The Lay Faithful
   III. The Consecrated Life
        IN BRIEF

 Paragraph 5. The Communion of Saints

     I. Communion in Spiritual Goods
    II. The Communion of the Church of Heaven and Earth
        IN BRIEF

 Paragraph 6. Mary - Mother of Christ, Mother of the Church

     I. Mary's Motherhood with Regard to the Church
    II. Devotion to the Blessed Virgin
   III. Mary - Eschatological Icon of the Church
        IN BRIEF

ARTICLE 10: "I BELIEVE IN THE FORGIVENESS OF SINS"

     I. One Baptism for the Forgiveness of Sins
    II. The Power of the Keys
        IN BRIEF

ARTICLE 11: "I BELIEVE IN THE RESURRECTION OF THE BODY"

     I. Christ's Resurrection and Ours
    II. Dying in Jesus Christ
        IN BRIEF

ARTICLE 12: "I BELIEVE IN LIFE EVERLASTING"

     I. The Particular Judgement
    II. Heaven
   III. The Final Purification, or Purgatory
    IV. Hell
     V. The Last Judgement
    VI. The Hope of the New Heaven and the New Earth
        IN BRIEF
        "Amen"

PART TWO - THE CELEBRATION OF THE CHRISTIAN MYSTERY

SECTION ONE: THE SACRAMENTAL ECONOMY

CHAPTER ONE: THE PASCHAL MYSTERY IN THE AGE OF THE CHURCH

ARTICLE 1: THE LITURGY - WORK OF THE HOLY TRINITY

     I. The Father - Source and Goal of the Liturgy
    II. Christ's Work in the Liturgy
   III. The Holy Spirit and the Church in the Liturgy
        IN BRIEF

ARTICLE 2: THE PASCHAL MYSTERY IN THE CHURCH'S SACRAMENTS

     I. The Sacraments of Christ
    II. The Sacraments of the Church
   III. The Sacraments of Faith
    IV. The Sacraments of Salvation
     V. The Sacraments of Eternal Life
        IN BRIEF

CHAPTER TWO: THE SACRAMENTAL CELEBRATION

ARTICLE 1: CELEBRATING THE CHURCH'S LITURGY

     I. Who Celebrates?
    II. How Is the Liturgy Celebrated?
   III. When Is the Liturgy Celebrated?
    IV. Where Is the Liturgy Celebrated?
        IN BRIEF

ARTICLE 2: LITURGICAL DIVERSITY AND THE UNITY OF THE MYSTERY

        IN BRIEF

SECTION TWO: THE SEVEN SACRAMENTS OF THE CHURCH

CHAPTER ONE: THE SACRAMENTS OF CHRISTIAN INITIATION

ARTICLE 1: THE SACRAMENT OF BAPTISM

     I. What Is the Sacarament Called?
    II. Baptism in the Economy of Salvation
   III. How Is the Sacrament of Baptism Celebrated?
    IV. Who Can Receive Baptism?
     V. Who Can Baptize?
    VI. The Necessity of Baptism?
   VII. The Grace of Baptism
        IN BRIEF

ARTICLE 2: THE SACRAMENT OF CONFIRMATION

     I. Confirmation in the Economy of Salvation
    II. The Signs and the Rite of Confirmation
   III. The Effects of Confirmation
    IV. Who Can Receive This Sacrament?
     V. The Minister of Confirmation
        IN BRIEF

ARTICLE 3: THE SACRAMENT OF THE EUCHARIST

     I. The Eucharist - Source and Summit of the Ecclesial Life
    II. What Is This Sacrament Called?
   III. The Eucharist in the Economy of Salvation
    IV. The Liturgical Celebration of the Eucharist
     V. The Sacramental Sacrifice: Thanksgiving, Memorial, Presence
    VI. The Pascal Banquet
   VII. The Eucharist - "Pledge of the Glory to Come"
        IN BRIEF

CHAPTER TWO: THE SACRAMENTS OF HEALING

ARTICLE 4: THE SACRAMENT OF PENANCE AND RECONCILIATION

     I. What Is This Sacrament Called?
    II. Why a Sacrament of Reconciliation after Baptism?
   III. The Conversion of the Baptized
    IV. Interior Penance
     V. The Many Forms of Penance in Christian Life
    VI. The Sacrament of Penance and Reconciliation
   VII. The Acts of the Penitent
  VIII. The Minister of This Sacrament
    IX. The Effects of This Sacrament
     X. Indulgences
    XI. The Celbration of the Sacrament of Penance
        IN BRIEF

ARTICLE 5: THE ANOINTING OF THE SICK

     I. It's Foundation in the Economy of Salvation
    II. Who Recieves and Who Administers This Sacramant?
   III. How Is This Sacrament Celebrated?
    IV. The Effects of the Celebration of This Sacrament
     V. Viaticum, the Last Sacrament of the Christian
        IN BRIEF

CHAPTER THREE: THE SACRAMENTS AT THE SERVICE OF COMMUNION

ARTICLE 6: THE SACRAMENT OF HOLY ORDERS

     I. Why Is This Sacrament Called "Orders"?
    II. The Sacramant of Holy Orders in the Economy of Salvation
   III. The Three Degrees of the Sacrament of Holy Orders
    IV. The Celebration of This Sacrament
     V. Who Can Confer This Sacrament?
    VI. Who Can Receive This Sacrament?
   VII. The Effects of the Sacrament of Holy Orders
        IN BRIEF

ARTICLE 7: THE SACRAMENT OF MATRIMONY

     I. Marriage in God's Plan
    II. The Celebration of Marriage
   III. Matrimonial Consent
    IV. The Effects of the Sacrament of Matrimony
     V. The Goods and Requirements of Conjugal Love
    VI. The Domestic Church
        IN BRIEF

CHAPTER FOUR: OTHER LITURGICAL CELEBRATIONS

ARTICLE 1: SACRAMENTALS

        IN BRIEF

ARTICLE 2: CHRISTIAN FUNERALS

     I. The Christian's Last Passover
    II. The Celebration of Funerals

PART THREE - LIFE IN CHRIST

SECTION ONE: MAN'S VOCATION: LIFE IN THE SPIRIT

CHAPTER ONE: THE DIGNITY OF THE HUMAN PERSON

ARTICLE 1: MAN: THE IMAGE OF GOD

        IN BRIEF

ARTICLE 2: OUR VOCATION TO BEATITUDE

     I. The Beatitudes
    II. The Desire for Happiness
   III. Christian Beatitude
        IN BRIEF

ARTICLE 3: MAN'S FREEDOM

     I. Freedom and Responsibility
    II. Human Freedom in the Economy of Salvation
        IN BRIEF

ARTICLE 4: THE MORALITY OF HUMAN ACTS

     I. The Sources of Morality
    II. Good Acts and Evil Acts
        IN BRIEF

ARTICLE 5: THE MORALITY OF THE PASSIONS

     I. Passions
    II. Passions and Moral Life
        IN BRIEF

ARTICLE 6: MORAL CONSCIENCE

     I. The Judgement of Conscience
    II. The Formation of Conscience
   III. To Choose in Accord with Conscience
    IV. Erroneous Judgement
        IN BRIEF

ARTICLE 7: THE VIRTUES

     I. The Human Virtues
    II. The Theological Virtues
   III. The Gifts and Fruits of the Holy Spirit
        IN BRIEF

ARTICLE 8: SIN

     I. Mercy and Sin
    II. The Definition of Sin
   III. The Different Kinds of Sins
    IV. The Gravity of Sin: Mortal and Venial Sin
     V. The Proliferation of Sin
        IN BRIEF

CHAPTER TWO: THE HUMAN COMMUNITY

ARTICLE 1: THE PERSON AND SOCIETY

     I. The Communal Character of the Human Vocation
    II. Conversion and Society
        IN BRIEF

ARTICLE 2: PARTICIPATION IN SOCIAL LIFE

     I. Authority
    II. The Common Good
   III. Responsibility and Participation
        IN BRIEF

ARTICLE 3: SOCIAL JUSTICE

     I. Respect for the Human Person
    II. Equality and Differences among Men
   III. Human Solidarity
        IN BRIEF

CHAPTER THREE: GOD'S SALVATION: LAW AND GRACE

ARTICLE 1: THE MORAL LAW

     I. The Natural Moral Law
    II. The Old Law
   III. The New Law or the Law of the Gospel
        IN BRIEF

ARTICLE 2: GRACE AND JUSTIFICATION

     I. Justification
    II. Grace
   III. Merit
    IV. Christian Holiness
        IN BRIEF

ARTICLE 3: THE CHURCH, MOTHER AND TEACHER

     I. Moral Life and the Magisterium of the Church
    II. The Precepts of the Church
   III. Moral Life and Missionary Witness
        IN BRIEF
        THE TEN COMMANDMENTS

SECTION TWO: THE TEN COMMANDMENTS

        IN BRIEF

CHAPTER ONE: "YOU SHALL LOVE THE LORD YOU GOD WITH ALL YOUR HEART,
          AND WITH ALL YOUR SOUL, AND WITH ALL YOUR MIND"

ARTICLE 1: THE FIRST COMMANDMENT

     I. "You Shall Worship the Lord Your God and Him Only Shall You Serve"
    II. "Him Only Shall You Serve"
   III. "You Shall Have No Other Gods before Me"
    IV. "You Shall Not Make for Yourself a Graven Image"
        IN BRIEF

ARTICLE 2: THE SECOND COMMANDMENT

     I. The Name of the Lord Is Holy
    II. Taking the Name of the Lord in Vain
   III. The Christian Name
        IN BRIEF

ARTICLE 3: THE THIRD COMMANDMENT

     I. The Sabbath Day
    II. The Lord's Day
        IN BRIEF

CHAPTER TWO: "YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF"

ARTICLE 4: THE FOURTH COMMANDMENT

     I. The Family in God's Plan
    II. The Family and Society
   III. The Duties of Family and the Kingdom
    IV. The Family and the Kingdom
     V. The Authorities in Civil Society
        IN BRIEF

ARTICLE 5: THE FIFTH COMMANDMENT

     I. Respect for Human Life
    II. Respect for the Dignity of Persons
   III. Safeguarding Peace
        IN BRIEF

ARTICLE 6: THE SIXTH COMMANDMENT

     I. "Male and Female He Created Them . . ."
    II. The Vocation to Chastity
   III. The Love of Husband and Wife
    IV. Offenses against the Dignity of Marriage
        IN BRIEF

ARTICLE 7: THE SEVENTH COMMANDMENT

     I. The Universal Destination and the Private Ownership of Goods
    II. Respect for Persons and Their Goods
   III. The Social Doctrine of the Church
    IV. Economic Activity and Social Justice
     V. Justice and Solidarity among Nations
    VI. Love for the Poor
        IN BRIEF

ARTICLE 8: THE EIGHTH COMMANDMENT

     I. Living in the Truth
    II. To Bear Witness to the Truth
   III. Offenses against Truth
    IV. Respect for the Truth
     V. The Use of the Social Communications Media
    VI. Truth, Beauty, and Sacred Art
        IN BRIEF

ARTICLE 9: THE NINTH COMMANDMENT

     I. Purification of the Heart
    II. The Battle for Purity
        IN BRIEF

ARTICLE 10: THE TENTH COMMANDMENT

     I. The Disorder of Covetous Desires
    II. The Desires of the Spirit
   III. Poverty of Heart
    IV. "I Want to See God"
        IN BRIEF

PART FOUR - CHRISTIAN PRAYER

SECTION ONE: PRAYER IN THE CHRISTIAN LIFE

        WHAT IS PRAYER?

CHAPTER ONE: THE REVELATION OF PRAYER

        THE UNIVERSAL CALL TO PRAYER

ARTICLE 1: IN THE OLD TESTAMENT

        IN BRIEF

ARTICLE 2: IN THE FULLNESS OF TIME

        IN BRIEF

ARTICLE 3: IN THE AGE OF THE CHURCH

     I. Blessing and Adoration
    II. Prayer of Petition
   III. Prayer of Intercession
    IV. Prayer of Thanksgiving
     V. Prayer of Praise
        IN BRIEF

CHAPTER TWO: THE TRADITION OF PRAYER

ARTICLE 1: AT THE WELLSPRINGS OF PRAYER

        IN BRIEF

ARTICLE 2: THE WAY OF PRAYER

        IN BRIEF

ARTICLE 3: GUIDES FOR PRAYER

CHAPTER THREE: THE LIFE OF PRAYER

ARTICLE 1: EXPRESSIONS OF PRAYER

     I. Vocal Prayer
    II. Meditation
   III. Contemplative Prayer
        IN BRIEF

ARTICLE 2: THE BATTLE OF PRAYER

     I. Objections to Prayer
    II. Humble Vigilance of Heart
   III. Filial Trust
    IV. Perserving in Love
        IN BRIEF

ARTICLE 3: THE PRAYER OF THE HOUR OF JESUS

        IN BRIEF

SECTION TWO: THE LORD'S PRAYER: "OUR FATHER!"

ARTICLE 1: "THE SUMMARY OF THE WHOLE GOSPEL"

     I. At the Center of the Scriptures
    II. "The Lord's Prayer"
   III. The Prayer of the Church
        IN BRIEF

ARTICLE 2: "OUR FATHER WHO ART IN HEAVEN"

     I. "We Dare to Say"
    II. "Father!"
   III. "Our" Father
    IV. "Who Art in Heaven"
        IN BRIEF

ARTICLE 3: "THE SEVEN PETITIONS"

     I. "Hallowed Be Thy Name"
    II. "Thy Kingdom Come"
   III. "The Will Be Done on Earth as It Is in Heaven"
    IV. "Give Us This Day Our Daily Bread"
     V. "And Forgive us Our Trespasses, as We Forgive Those Who Trespass against Us"
    VI. "And Lead Us Not into Temptation"
   VII. "But Deliver Us From Evil"

ARTICLE 4: THE FINAL DOXOLOGY

        IN BRIEF

ABBREVIATIONS

Credits:  Preparation for Internet done by Charles Borromeo Parish, Mississipi, USA