Catechist Corner
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Catechist Corner
As part of the parish’s response to the Eucharistic Revival, we will be taking a “Walk through the Holy Mass” simplified in question and answer form for the next several weeks to learn more about this gift given to us by God.
What is the Mass?
One way to describe the Holy Mass is that it is Holy Thursday, Good Friday, and Easter Sunday made sacramentally present in ritual. At every Holy Mass, bread and wine are changed (transubstantiation) into Christ’s Body and Blood, the Body which died on the cross and the Blood which was shed for our sins, now glorified in heaven. This is called the Eucharist. The Eucharist is a meal but not just any meal to remind us of something that happened a long time ago at the Last Supper. The term “Eucharist” originates from the Greek word eucharistia, meaning thanksgiving. The Holy Mass re-presents the same sacrifice of Jesus on the cross and we give praise and thanksgiving to God for the gift of our salvation. The Catechism of the Catholic Church describes the Eucharist as the “Source and Summit” of the Christian Life (1324-1327). It is the source of grace and strength that allows us to carry out the work of the Church, and it is the summit because all activity of the Church should be directed towards the Eucharist.
Where did the word, Mass, come from?
The name comes from the Latin word missa. In Latin, Mass ends with Ite missa est, which translated into English means “Go, it is sent.” The “it” seems to mean the Church. The Mass thus gets its name from the word, missa in the dismissal at the end. Sometime after 604 AD the word, Mass, was applied to the entire liturgy. Before his ascension, the Risen Lord gave the Great Commission (Matt.28:19-20) to his disciples to go out to all the world and preach the Gospel. As Christians we are called to gather and worship by attending Holy Mass at least every Sunday and holy day and then to follow the words at the final dismissal, “Go and announce the Gospel of the Lord” or “Go in peace, glorifying the Lord by your life”.
Bernadette Myers
MA Catechesis & Religious Education
Why do Catholics do that?
Weekend of August 19 & 20
We are called to “full and active participation” in the Holy Mass (Sacrosanctum Concilium) which involves intentionally acting in unison with the entire congregation. As Catholics, we enter the church and dip our hand into holy water (which has been blessed by a priest, bishop, or deacon) and make the sign of the cross. Each part of the Holy Mass has a different posture. During Mass, we genuflect, kneel, sit, stand, and sing during the liturgy. Sometimes we do this out of habit but there are good reasons for this.
Why do we dip our hand into holy water & make the sign of the cross?
The Sign of the Cross reminds us to whom we belong: The Father, Son, and Holy Spirit. By dipping our hand into holy water and making the Sign of the Cross, we are also reminded of our entrance into the Church through Baptism. It is for this reason that the placement of holy water is typically close to the entrance of the worship space. Baptism is also “the gateway to life in the Spirit, and the door which gives access to other sacraments” so that one can receive the Eucharist. (CCC 1213)
Why do we genuflect?
In medieval Europe, it was a custom to go down on one knee before a king or person of high rank. This practice gradually entered the Church recognizing that Jesus is the King of Kings and He is truly present in the Eucharist.
Why do we kneel?
Kneeling is a sign of humility and penitence. When we kneel, we are humbly worshiping and surrendering ourselves to our Heavenly Father.
Why do we sit?
Sitting is a posture of listening, learning, and waiting. We sit when we are listening to the first two readings during Mass and learning about the readings in the homily. We also remain seated while waiting for the Eucharistic elements to be prepared, a very meaningful gesture because then we stand when the priest is ready.
Why do we stand?
Standing is the posture that expresses respect, honor, and attentiveness and our readiness to carry out the Word of God.
Why do we sing?
God has given us music as a gift for our expression. We sing to unite our voices in a common expression and together we lift our hearts up to God.
Next week we will learn more about the Greeting in the Introductory Rites.
Bernadette Myers
MA Catechesis & Religious Education
Catechist Corner - Introductory Rites
Weekend of August 26-27
The purpose of the Introductory Rites is to bring us together, ready to listen to the Word of God and to receive His Body, the Eucharist. This part of the Mass begins with the Greeting and ends with the Opening Prayer.
What is the Greeting about?
The Greeting begins with the sign of the cross reminding us of our Baptism and the priest says, “The Lord be with you”. This greeting is an ancient biblical “hello” (e.g., Ruth 2:4) and reminds us that “where two or more are gathered in my name, there am I in the midst of them (Matt. 18:20). We then respond, “And with your spirit” which returns the greeting and acknowledges that the priest has been given the Spirit of God through his ordination.
What is the Penitential Act?
An ancient document called the Didache (c.60) noted that the people came together on the Lord’s Day and gave thanks “after first confessing their sins.” The Penitential Act has several options. Each option begins with an invitation by the priest to recall our sins and a pause for silent reflection. The priest will conclude with this prayer, “May almighty God have mercy on us, forgive us our sins, and bring us to everlasting life.” While this prayer lacks the power to forgive sins directly, it brings to mind God’s mercy and forgiveness with the anticipation of receiving Holy Communion in the state of grace, which does have the power to forgive venial sins.
Where does the Glory to God come from?
We either sing or recite the very same hymn that the Angels proclaimed praising God at the birth of Christ (Luke 2:13-14).
What is the purpose of the Opening Prayer?
The Opening Prayer closes out the Introductory Rites. The priest asks us to join our minds in prayer. We pause as the priest offers our intentions and collects them into one prayer. We respond, “Amen” which is the Hebrew word for “So be it” or “I believe”.
Next week we will learn more about the Liturgy of the Word.
Bernadette Myers
MA Catechesis & Religious Education
Catechist Corner - Liturgy of the Word, Part 2
Weekend of September 9-10
After the Gospel, we sit to listen attentively to the homily. Then, we stand to profess our Catholic faith by reciting the Creed and petition God through the Universal Prayer.
Who can give the homily and what is its purpose?
Homilies are different than speeches. A homily is given by an ordained bishop, priest, or deacon and is only preached at liturgies (e.g., Mass, Baptisms, Confirmations, weddings, funerals, and ordinations). The homily will typically use texts from the Scripture readings that have just been proclaimed as a framework to help the congregation understand how to grow closer to God and as an encouragement to stay strong in the faith. It might also challenge us, but the purpose is to help form our consciences and direct us in the way we should live. On any given Sunday, Catholics around the world will hear the same Mass readings, but the homily may be very different from one homilist to another.
What is the meaning and history of the Creeds?
After the homily, we stand to recite the Nicene or Apostles’ Creed. The word creed comes from the Latin word credo, meaning “I believe.” Even though the two creeds are different, they both express a belief in our Catholic faith. The Apostles’ Creed is referred to as a faithful summary of the Apostles’ faith and was originally used as a baptismal creed beginning in the second century. At the heart of the Nicene Creed is the confession of Jesus Christ as consubstantial with the Father and was first articulated in 325 at the first ecumenical Council of Nicaea in response to the heresy of Arianism which denied that Jesus was God. The statements after “I believe in the Holy Spirit” that we say today, were added at the Council of Constantinople (381) and so technically speaking the Nicene Creed as we know it today is the Niceno-Constantinopolitan Creed. The Roman Missal permits the option of using the Apostles’ Creed instead of the Nicene Creed. However, the Nicene Creed is more often recited at Holy Mass because it is a more detailed profession of our faith.
What are the other common names for the Universal Prayer and what are we generally praying for?
The other common names for the Universal Prayer are the Prayer of the Faithful, Petitions or Bidding Prayers. These prayers usually fall into four categories: the Church, nations and their leaders, people who are in special need, and the local needs of the parish. The priest usually begins the Universal Prayer with a brief introduction and concludes with a formal prayer. The petitions are announced, and the congregation is given an opportunity to respond with “Lord, hear our prayer” or something similar. As we anticipate approaching the altar to receive the Eucharist, we are praying together as the Body of Christ because we believe that God hears our prayers and will work through His people to bring healing and salvation to the world.
Next week, we will learn more about the Liturgy of the Eucharist.
Bernadette Myers
MA Catechesis & Religious Education
Liturgy of the Eucharist, Part 1
After the Liturgy of the Word, we move to the ritual actions which begin with the Preparation of the Altar and Gifts.
What constitutes valid matter for the Eucharist?
The Roman Rite Catholics use unleavened bread made only of pure wheat flour and water, and wine only from grapes because that’s what Jesus used. He said to “do this in remembrance of me” (Luke 22:19; 1 Cor 11:24) so we follow His command. The church insists that these elements may not be substituted. For persons with celiac disease, the church permits low gluten hosts and, in some circumstances, mustum is allowed for those with alcohol intolerance.
What is the significance of the Preparation of the Altar and Gifts?
The Early Christians offered up gifts of bread and wine from their homes to be used for the Mass and to give to the clergy and the poor. Bread and wine symbolize a wonderful cooperation between God and His people. Today, monetary gifts are collected and offered up for the parish and the poor. Gifts of bread and wine are offered up that will be consecrated into the Eucharist. We lay upon the altar not only these gifts but ours, too. The gifts are not just bread and wine, but “the work of human hands.” Symbolically, that’s us on the altar, offering up our work, our difficulties of pain and sorrow, as well as our joys to God, the Father.
Why does the priest or deacon receive the offertory gifts?
Members of the parish take up the gifts (money, unleavened bread, water, and wine) and bring them to the priest or deacon who accepts these gifts and places the bread, water, and wine on the altar. Traditionally, the priest and deacon’s role were to receive and distribute the gifts from the community among those in need.
Why does the priest or deacon mix water with wine?
The priest or deacon mixes a drop of water with wine and says, “By the mystery of this water and wine may we come to share in the divinity of Christ who humbled himself to share in our humanity.” The wine represents Christ and the water represents our humanity. A drop of water becomes wine. Just as the water is transformed by the wine, we are transformed by Jesus when we receive the Eucharist.
Why does the priest (celebrant) wash his hands?
The priest (celebrant) washes his hands because the Jews in the time of Jesus washed their hands at meals. It also reminds us of the Last Supper. The priest then invites us to pray that the sacrifice be acceptable to God, and we respond “Amen” before standing to participate in the Eucharistic Prayer.
Next week, we will learn more about the Liturgy of the Eucharist.
Bernadette Myers
MA Catechesis & Religious Education
Liturgy of the Eucharist, Part 2
Who is the Eucharistic Prayer addressed to?
The Eucharistic Prayer is a prayer addressed to God the Father at the center of Mass.
What is the structure of the Eucharistic Prayer?
The words of the prayer may vary from one Sunday to another. However, there is a common structure: 1) We remember the saving actions of God throughout history. 2) We recall what Jesus did for us, specifically at the memorial of the Last Supper, as well as His passion, death, and resurrection. 3) We petition God to continue His saving actions so we may become one body, one spirit in Christ.
How does the Eucharistic Prayer begin?
The Eucharistic Prayer begins with a greeting and an invitation which then becomes a conversation between the priest and the congregation. The priest greets us with “The Lord be with you” and he continues saying, “Lift up your hearts.” We respond to this invitation by saying that we are prepared to approach the altar table using these words, “We lift them up to the Lord.” Then we are invited to give thanks to the Lord our God and respond by saying, “It is right and just.” Giving thanks in Greek translates into the word, Eucharist and sets up the ritual action of the Eucharist.
What does epiclesis mean and when does the first epiclesis occur?
The word, ‘epiclesis’ is from the Greek meaning invocation or literally “a calling down”. The first epiclesis occurs when the priest extends his hands over the gifts and calls down the Holy Spirit’s intercession to change bread and wine into the Body and Blood of Jesus Christ.
When does the Consecration occur and what do we believe happens to the bread and wine?
The consecration occurs when the priest recalls the institution of the Eucharist at the Last Supper. Specifically, when the priest says, “This is my Body,” and “This is the Chalice of My Blood,” the bread and wine truly become the Body and Blood of Jesus Christ. The Eucharist still looks like bread and wine, but it IS the body and blood of Jesus. The Church calls this transformation “transubstantiation.” We join the priest by proclaiming the mystery of faith and then he recalls the Passion, Death, and Resurrection of Christ. It is important to note that the Sacrament of the Eucharist is not a simple reminder of an event that happened in history. It is the "fulfillment" of the "memorial of Christ, of his life, of his death, of his Resurrection, and of his intercession in the presence of the Father" (Catechism of the Catholic Church, 1341) through the liturgical celebration.
When does the second epiclesis occur and how is it different from the first epiclesis?
The second epiclesis occurs during the petition for unity. The priest calls down the Holy Spirit to come upon the Church and unite her more fully to Christ so that we “may become one body, one spirit in Christ” (Eucharistic Prayer III). Once again, the priest extends his hands and asks that “the unblemished sacrificial Victim to be consumed in Communion may be for the salvation of those who will partake of it” (GIRM, 79). In the first epiclesis, the Holy Spirit is implored to change the bread and wine into the Body and Blood of Jesus Christ. In the second epiclesis, the Holy Spirit is implored to unite His people more fully to Jesus Christ.
What other prayers are added after the prayer for unity?
After the prayer for unity, the priest adds prayers of intercessions, praying for the local bishop, for the living and the dead, and for us through the intercession of the saints. The Eucharistic Prayer concludes with a prayer to glorify God the Father in the name of Jesus Christ and in the unity of the Holy Spirit as the priest prays, “Through him, with him, and in him…” We reply, “Amen” to unify our voices in glorifying God.
Next week, we will learn more about the third part of the Liturgy of the Eucharist, the Communion Rite.
Bernadette Myers
MA Catechesis & Religious Education
Liturgy of the Eucharist, Part 3: The Communion Rite
Weekend of October 7, 8
The word communion means “union with”. The Communion Rite is about being united to Christ and to each other. "Whoever eats my flesh and drinks my blood remains in me and I in him" (Jn 6:56).
Why is it meaningful that we say the Our Father (Lord’s Prayer) at the beginning of the Communion Rite?
As we prepare to receive Holy Communion, we say the Our Father because it is the prayer that Jesus taught the apostles when they asked him how they should pray (cf. Mt 6:9-13, Lk 11:2-4). It is also the perfect prayer to prepare us to receive Holy Communion. In the Our Father, we pray to forgive others as we first ask God to forgive us, “Give us this day our daily bread; and forgive us our trespasses as we forgive those who trespass against us.” Reciting the Our Father together shows our desire to enter into communion with Christ and with each other.
What is the doxology after the Our Father?
A doxology is a liturgical expression of praising God. If you have ever prayed the Our Father with a Protestant, you may have heard them insert the following words after the Our Father, “For the kingdom, the power and the glory are yours, now and forever”. This was not originally part of the Our Father and was most likely added during the reign of Elizabeth I to some Protestant translations. In the Mass we say this beautiful phrase praising God after the priest prays an invocation that elaborates on the last petition in the Our Father.
Why do we offer a Sign of Peace before Holy Communion?
Before Holy Communion we offer each other a Sign of Peace by exchanging a handshake or other gesture to literally demonstrate that we are in union with those around us. Through this exchange, we are expressing that we are ready to receive Jesus in the Eucharist.
How do we respond to the invitation for communion?
The priest breaks the bread and invites us to Holy Communion using the words of John the Baptist, “Behold the Lamb of God…” (Jn 1:29). The action of breaking the bread recalls the actions of Jesus at the Last Supper, when he broke the bread before giving it to his disciples. Also, one of the earliest names for the Eucharistic celebration is the breaking of the bread (Lk 24:35; Acts 2:42, 46). Then we respond, “Lord, I am not worthy that you should come under my roof…”, as the Centurion did when he asked Jesus to cure his servant (Matt. 8:8). On our own, we could never be worthy to receive the gift of Jesus’ Body and Blood. However, we respond with humility that if God says the word, He will give us His infinite love and mercy so that we may become worthy to receive the gift of Jesus in the Eucharist.
What should our disposition be in receiving Jesus in the Eucharist?
As we approach the altar to receive Jesus in the Eucharist, we should bow or genuflect right before receiving Holy Communion to show our disposition of reverence for the Eucharist. We may receive the Eucharist either on the tongue or in the hand (one cradled over the other). The priest says the words, “The Body of Christ”, and we respond, “Amen.” After making the sign of the cross, we go back to our pews to give praise and thanksgiving to God. While the communion procession is happening, we join in singing a hymn to unite our voices and hearts as we are also united in partaking of the Eucharist.
What is prayed for in the Prayer after Communion?
After Communion, we stand while the priest unites our prayers which asks that the benefits of the Eucharist remains active in our daily lives. We then respond, “Amen.”
Next week, we will learn more about the Concluding Rites.
Bernadette Myers
MA Catechesis & Religious Education
Concluding Rite
Weekend of October 14, 15
We have now received the Body of Christ so that we may become the Body of Christ.
What is the purpose of the blessing?
The priest or deacon raises his hands over the congregation. The purpose of this action is to call upon God to grant us the grace to be strengthened in the spiritual life and renewed in our mission to spread the Gospel. The priest or deacon prays: “May almighty God bless you, the Father, and the Son, and the Holy Spirit.” We respond, “Amen.”
What does the dismissal mean?
After the blessing, the priest or deacon dismisses the people. In fact, the dismissal gives the liturgy its name. The word "Mass" comes from the Latin word, " Missa." At one time, these Latin words were used in the blessing, "Ite, missa est" literally meaning "Go, she (meaning you, the Church) has been sent.” The word "Missa" is related to the word "missio," the root of the English word "mission”. Having just received Jesus Christ in Word and in Sacrament, we are now being commissioned to go forth and bring Jesus Christ into the world.
What is our response to the dismissal?
The priest or deacon says these words or something similar, “Go in peace, glorifying the Lord by your life.” Our response is always the same, “Thanks be to God.” With our words, we are giving our “yes” that we will respond to the Gospel by living out the grace of the Eucharist in our daily lives.
When does the Mass officially end?
The Catechism of the Catholic Church explains that “the liturgy in which the mystery of salvation is accomplished concludes with the sending forth (mission) of the faithful, so that they may fulfill God’s will in their daily lives.” (CCC 1332)
Does the Mass ever really end?
The Mass doesn’t just end with a dismissal. We as the people of God should not simply go about our daily routine and forget that we were “sent”. Rather we are challenged to go forth and bring Jesus Christ to a hurting world who needs Him.
How should we exit the church?
We may leave after the priest exits the sanctuary. However, we may also stay for a while to thank God for the great gift of the Eucharist. The church should remain a quiet place of prayer out of respect for Jesus and for those who are praying. Therefore, while it is good to fellowship with our friends, we should exit the church quietly and visit with them outside of the sanctuary.
This concludes the series on “A Walk through the Mass” simplified in question-and-answer form.
Bernadette Myers
MA Catechesis & Religious Education
Symbolism
The Symbolism of Objects for Mass
Weekend of October 21, 22
Each object used at Mass are for a specific purpose and have great symbolism.
Altar - The altar is the focus of the Mass and represents the presence of Christ. Why is the altar raised? Think of a holy mountain: Moses on Mount Sinai; the Sacrifice of Abraham; the Transfiguration; and Calvary.
White cloth - Since the 2nd century, a white cloth (traditionally linen) is used on the altar as a symbol for the burial cloth of Jesus Christ (e.g. Mt 27:59 and Mt 15:46).
Candles - These represent Christ, the Light of the World. Candles are placed on the altar and at the ambo during the reading of the Gospel reminding us that Jesus is speaking to us and these are not just words about Jesus. We do not have candles brought to the ambo during the two days when we hear about the Passion and death of Jesus Christ (Good Friday and Palm Sunday).
Ambo - The place reserved for reading Scripture and explaining Scripture in the homily.
Presider’s Chair - This chair is the only other place that is appropriate for the presider to preach because the chair is a symbol of authority. The Latin word for chair is cathedra which is where the word cathedral is derived.
All these symbols remind us that we can experience God with our senses. God wants us to touch Him, see Him, hear Him, smell Him, and Taste Him.
Bernadette Myers
MA Catechesis & Religious Education
Symbolism
The Symbolism of Liturgical Vestments for Mass
October 28-29
The form and shape of the liturgical vestments has evolved over time but originated with the Greco-Roman vestments worn by civilians in the 1st century AD.
Amice - This piece of cloth goes around the priest’s neck and is called his helmet of salvation. (It is also used for practical reasons because it helps keep sweat and perspiration off the other vestments).
Alb - This is a long white linen robe worn by a priest. The word ‘alb’ comes from the Latin word meaning ‘white’ which is why the alb is always white. It is a sign of purity.
Cincture - This is a cord that goes around the priest’s waist and is a sign of the priest’s chastity.
Stole - The stole symbolizes a priest’s authority. It represents the yoke of Christ that the priest carries around his shoulders. You might notice that a priest always wears a stole when he is exercising his priestly ministry, such as when he is distributing Holy Communion, baptizing, and hearing Confessions.
Chasuble - This garment covers everything because the chasuble is a symbol of the priest’s charity which must cover everything he does in his ministry.
As you can see, these vestments have both a symbolic meaning and a practical purpose.
Bernadette Myers
MA Catechesis & Religious Education
The Catechist Corner
Precepts of the Catholic Church
Weekend of November 4, 5
The precepts of the church are a description of the minimum actions required of Catholics. The Church is
like a good mother who uses these precepts to remind us that Christian life requires a commitment to
prayer and active participation in the liturgy and sacraments.
What are the 5 precepts of the church regarding Mass and the Sacraments? Catechism of the Catholic Church (CCC) para. 2041-2043.1. You shall attend Mass on Sundays and on holy days of obligation and rest from servile labor.
2. You shall confess your sins at least once a year.
3. You shall receive the sacrament of the Eucharist at least during the Easter season.
4. You shall observe the days of fasting and abstinence.
5. You shall help to provide for the needs of the Church.Explanation on Fasting and Abstinence:
Fasting means reducing the amount of food you eat below normal levels. Specifically, on fast days you may eat one full meal and two smaller meals, but those two smaller together should not exceed the amount of the normal meal. Snacking is also prohibited on fast days. All Catholics age 18 to 59 are required to fast on Ash Wednesday and Good Friday. You are excused from fasting if you have a legitimate need to eat a normal amount of food on fast days. Abstinence means not eating meat (fish is not considered meat in this sense). All Catholics 14 and older are required to observe abstinence on Ash Wednesday, Good Friday, and all Fridays in Lent.
***Note the duty to perform the tasks of your state in life takes precedence over the law of fasting in the precepts of the Catholic Church. If fasting causes you to be unable to fulfill your required tasks, the law of fasting would not apply in this case. (Consult with a priest if this is a concern to you). Therefore, these precepts are required, unless you have a legitimate reason for not meeting them. For example:- If you are sick, tending to a sick child, or visiting someplace where there isn’t a Catholic Church available and cannot get to Mass, it is not a grave violation to miss Mass that day.
- Children, the elderly, the sick or infirm, pregnant or nursing women, and some manual laborers are exempt from fasting on normal fast days (Ash Wednesday and Good Friday).
- In the U.S., it is still strongly recommended to observe Friday abstinence outside of Lent, but Catholics may choose to substitute another penitential practice or act of charity for these days.
Going beyond:
The precepts of the Catholic Church are minimum levels of participation in the life of the Church. Out of
love for Christ and a desire to advance in the spiritual life, you will normally want to do more than they
require, such as:- Attend Mass at least one more time a week.
- Go to confession once a month.
- Receive the sacrament of the Eucharist at every Mass if you meet the guidelines for reception and are free from mortal sin.
Bernadette Myers
MA Catechesis & Religious Education
The Catechist Corner
How Should a Catholic Prepare to Receive Holy Communion?
The Catholic Church sets out ordinary guidelines regarding how we should prepare ourselves to receive the Lord’s body and blood in Holy Communion. Please note there may be exceptions to these guidelines, e.g., at the hour of death or for those with intellectual disabilities.- Be in a state of grace and have confessed any mortal sins in Confession (Can. 916).
- Believe in the doctrine of transubstantiation, meaning that the bread and wine are transformed into the actual body, blood, soul, and divinity of Christ, and only the appearances of bread and wine remain.
- Observe the Eucharistic fast. Canon law states, “One who is to receive the most Holy Eucharist is to abstain from any food or drink, with the exception only of water and medicine, for at least the period of one hour before Holy Communion” (Can. 919 §1). Elderly people, those who are ill, and their caretakers are excused from the Eucharistic fast (Can. 191 §3).
Why Are Non-Catholics Unable to Receive Holy Communion in the Catholic Church?
It is often uncomfortable for Catholics who must explain to non-Catholics why they can’t ordinarily receive Holy Communion in the Catholic Church. The main reasons have to do with unity and belief in the Real Presence.
The guidelines for receiving Holy Communion are issued by the U.S. bishops and is explained this way, “Because Catholics believe that the celebration of the Eucharist is a sign of the reality of the oneness of faith, life, and worship, members of those churches with whom we are not yet fully united are ordinarily not admitted to Communion” (Guidelines for the Reception of Communion, NCCB 1996).
In Scripture, we see that partaking of the Eucharist is a sign of Christian unity: “Because there is one bread, we who are many are one body, for we all partake of the one bread” (1 Cor. 10:17). For this reason, to do so would be to proclaim a unity to exist that, regrettably, does not.
Another reason that non-Catholics may not ordinarily receive Communion is for their own protection since many reject the doctrine of the Real Presence of Christ in the Eucharist. Scripture warns that it is dangerous for one not believing in the Real Presence to receive Communion: “For anyone who eats and drinks without discerning the body eats and drinks judgment upon himself” (1 Cor. 11:29).
Non-Catholics and Catholics not receiving Holy Communion may receive a blessing from a priest or deacon in the communion line by crossing their arms over their chest. Catholics who are not prepared to receive the Eucharist are encouraged to make a spiritual communion by praying an act of faith, desire, and thanksgiving.
Bernadette Myers
MA Catechesis & Religious Education
The Eucharist and Thanksgiving
The word ‘Eucharist’ literally means ‘Thanksgiving’ so it is not surprising that many Catholics make a point of beginning their Thanksgiving Day by going to Mass, even though it is a civil holiday and not a religious day of obligation. “The whole liturgical life of the Church revolves around the Eucharistic sacrifice and the sacraments” (CCC 1113). It is called Eucharist “because it is an action of thanksgiving to God” (CCC 1328).
St. John Vianney, the Curé of Ars, had a special devotion to the Eucharist. In one of his meditations, he wrote of the spirit of thanksgiving after receiving Communion: “When we leave the altar rails we are as happy as the Magi would have been if they had been able to carry off the Infant Jesus.” Therefore, the Eucharist should transform our entire lives with gratitude and joy.
As we celebrate Thanksgiving and thank God for all our blessings, let us not forget to thank God for the gift of the Eucharist. Happy Thanksgiving!
Bernadette Myers
MA Catechesis & Religious Education
What do the Colors of the Liturgical Year Symbolize?
In the Latin Church and other Western churches, the liturgical year begins with Advent, the fourth Sunday before Christmas, which is December 3rd this year. Just as there are different seasons, months of the year, and days of the week, there are also unique seasons of the Christian life.
Colors are one way that the church connects Catholics visually to a particular event or mystery in the life of Christ. The liturgical year is filled with feast days, sacraments and other events that use colors outside the particular season. For example, red is used for the sacrament of Confirmation and white for a nuptial Mass. Liturgical colors point us to the various rhythms of the year, e.g. Lent, Easter, Advent, Christmas, and Ordinary Times (see color wheel). Liturgical colors are used on sacred vestments, but they can also be used on banners, altar frontals, the ambo and sometimes the veil over the chalice.
Colors and their Symbolism- Violet/Purple – sorrow, penance, preparation, sacrifice - Used during Advent and Lent; Masses for the Dead
- White – purity, joy, light, glory - Used at Christmas Time and Easter Time; celebrations of the Lord (except of his Passion), of Mary, of the Angels, and of Saints who were not Martyrs; solemnities of the Most Holy Trinity (Sun. after Pentecost), of All Saints (Nov. 1), and of the Nativity of St. John the Baptist (June 24); feasts of the Conversion of St. Paul (Jan. 25), of the Chair of St. Peter (Feb. 22), and of St. John (Dec. 27); also permitted in the United States at Masses for the Dead
- Green – hope, life, anticipation - Used during Ordinary Time
- Red – blood, fire, passion - Used during Palm Sunday, Good Friday, and Pentecost Sunday; celebrations of the Lord's Passion, of Apostles, and of Evangelists; celebrations of Martyrs
***Other liturgical colors not represented on “The Liturgical Color Year” include rose, which symbolizes anticipation and rejoicing, (used during the third Sunday of Advent and fourth Sunday of Lent), black, which symbolizes mourning, (used rarely in the U.S. for Masses of the Dead), and gold or silver (permitted in the United States for more solemn occasions). Sources: General Instruction of the Roman Missal; “The Color of Liturgical Vestments”
Bernadette Myers
MA Catechesis & Religious Education