Catechesis on . . .
Praying for the Faithful Departed in November
The practice of praying for the souls of our departed loved ones is not just Catholic; it is biblical. In Scripture, Judah Maccabee and his men were retrieving the bodies of fallen comrades when they discovered the men who had fallen were wearing pagan amulets, and so “they turned to prayer, beseeching that the sin which had been committed might be wholly blotted out” (2 Macc. 12:42). The New Testament also contains a plausible instance of prayer for the dead. After praying for the household of a man named Onesiphorus, Paul goes on to pray, "May the Lord grant him to find mercy from the Lord on that Day" (2 Tim. 1:18). Paul twice mentions "the household of Onesiphorus" (2 Tim. 1:16, 4:19) but does not greet him with the rest of his household and speaks of him only in the past tense. Many scholars have concluded that Onesiphorus had passed away, and thus, Paul was praying for the departed.
When we pray for the dead, whether privately or through Mass intentions, and especially at a funeral Mass, we should be there for two primary reasons: (1) To join in solemn acknowledgment of Christ's sacrifice and resurrection as what provides the pathway for us to enjoy eternal life. (2) To pray for the deceased’s soul.
According to the Catechism of the Catholic Church (CCC), the primary purpose of Catholic funerals is to pray for the deceased because we do not know if they died in a state of grace. Or, if they did, we do not know how much purification they need before they can enter heaven (CCC1030-1031). In other words, Catholics pray for the dead because we know that they might be in purgatory. Thus, contrary to common assumption, the funeral Mass is not to celebrate the life of the deceased with eulogies but to offer worship to God for Christ’s victory over death, to comfort the mourners with prayers, and to pray for the soul of the
deceased. It is never an attempt to deny family members their rightful grieving process; instead, it prevents the departed from being denied what they need.
Catechesis on . . .
Catholic Biblical Interpretation
Exegesis versus Eisegesis
The Catechism of the Catholic Church (#101-120) teaches that “in Sacred Scripture, God speaks to man in a human way.” Accordingly, to interpret Scripture correctly, the reader must be attentive to what the human authors truly wanted to affirm and what God wanted to reveal to us by their words. The Second Vatican Council indicates three criteria for interpreting Scripture in accordance with the Spirit who inspired it: Be especially attentive to the content and unity of the whole Scripture; Read the Scripture within the living Tradition of the whole Church; Be attentive to the analogy of faith (the coherence of the truths of faith among themselves and within the whole plan of salvation).
Catholic Biblical interpretation is grounded in careful, faithful exegesis—drawing out the text's original meaning as intended by its authors under divine inspiration. From the Greek exēgeomai, exegesis means to lead out. It is the critical and systematic interpretation of the biblical text to uncover its original meaning through understanding the historical context, language, literary forms, and intended audience of the Scriptures. Exegesis is guided by several principles, including the literal and historical context of the text, the Spiritual sense of the text, how the text fits into the unity of the entire Scripture, how the text aligns with the faith handed down through the ages.
In contrast, there is eisegesis from the Greek eis, meaning into, and refers to reading one's beliefs, ideas, or biases into the text rather than extracting its intended meaning. Eisegesis often distorts Scripture, leading to erroneous interpretations that can deviate from the true message of the Bible and the teachings of the Church. Among many challenges, eisegesis results in subjectivism, leading to interpretations based on personal feelings or opinions rather than objective analysis. It ignores context by taking verses out of context to support a preconceived notion and creating beliefs that contradict established Church teachings. The approach selectively quotes Scripture to justify a position without regard for the broader scriptural or doctrinal context.
Exegesis and Eisegesis represent two fundamentally different approaches to interpreting Scripture. Exegesis, grounded in tradition, seeks to uncover the text's original meaning, faithfully applying it to the life of the Church today. This method respects the Bible's literal, historical, and spiritual dimensions, ensuring that interpretations are in harmony with the faith as received and taught by the Church.
On the other hand, eisegesis poses significant dangers by allowing personal biases to overshadow the text's true meaning, potentially leading to doctrinal error and spiritual harm. The Catholic Church, through the guidance of the Magisterium and the rich tradition of its exegesis, helps the faithful to read and interpret Scripture in a way that deepens their relationship with God and strengthens their understanding of His will as revealed in the Bible.
Catechesis on . . .
Roman Catholic Worship (Liturgy)
People often discuss Mass and Catholic worship: its repetition and sobriety, the choice of music, the absence of a “welcoming spirit,” the somber tone, the lack of energy, and the bad homilies. In contrast, they ask for engaging music, more fellowship, an upbeat tone, homilies with stories and nuanced styles, and more interaction. In summary, some want the Catholic Mass to resemble the worship service of a megachurch (but we are Roman Catholics!).
In most of these good suggestions, I often ask, “But where’s God?” Yes, these suggestions would engage, inspire, and entertain us. But where is the worship of God?
The Second Vatican Council’s Constitution on the Sacred Liturgy teaches that liturgy is an exercise of the priestly office of Jesus Christ. From this, it follows that every liturgical celebration, because it is an action of Christ the priest and of His Body, which is the Church, is a sacred action. The liturgy must be an invitation to faith and conversion (6-9).
While the Constitution on the Sacred Liturgy encourages “the full and active participation by all the people” (14), it emphasizes that the “Regulation of the sacred liturgy depends solely on the authority of the Church, that is, on the Apostolic See and, as laws may determine, on the bishop.” Accordingly, as Catholics of the Roman rite (we are not Mormons, Pentecostals, nor Methodists), Vatican II insists that no other person, even if he be a priest, may add, remove, or change anything in the liturgy on his authority (SC 22).
The liturgy in the Roman rite of the Catholic Church aims to help us to quiet down, refocus our minds and hearts, and then lead us to encounter and adore God. It is neither a festivity nor a meeting to have a good time. The grandeur of the Catholic liturgy does not rest upon the fact that it offers exciting entertainment. The essential in the liturgy is the Mystery, which is realized in the common ritual of the Church; all the rest diminishes it. We experiment with it in a lively fashion and find ourselves deceived when the Mystery is transformed into distraction when the chief actor in the liturgy is not the living God but the priest or the liturgical minister.
Catechesis on . . .
The Eucharist
During the Sundays between (July 28-August 29), the Sunday Gospel passages will be taken from John 6, the “Bread of Life Discourse,” as part of the Catholic Church’s three-year Lectionary cycle to deepen reflection and meditation on Eucharistic theology.
The Vatican Council II document, Lumen Gentium #11 and the Catechism of the Catholic Church (CCC1407) teach that “The Eucharist is the heart and the summit of the Church's life, for in it Christ associates his Church and all her members with his sacrifice of praise and thanksgiving offered once for all on the cross to his Father; by this sacrifice he pours out the graces of salvation on his Body which is the Church.” The Eucharist nourishes the souls of the faithful and perfectly signifies and admirably realizes the unity of the People of God.
Here are a few apparent reminders: Canon 912 of the Code of Canon Law rightly states that “any baptized person not prohibited by law can and must be admitted to holy communion.”
Canon 916: “A person who is conscious of grave sin is not to celebrate Mass or receive the body of the Lord without previous sacramental confession unless there is a grave reason and there is no opportunity to confess; in this case, the person is to remember the obligation to make an act of perfect contrition which includes the resolution of confessing as soon as possible” (Cf. CCC 1415).
In his first letter to the Corinthians, Saint Paul also said, “Therefore whoever eats the bread and drinks the cup of the Lord unworthily will have to answer for the body and blood of the Lord. . .. For anyone who eats and drinks without discerning the body, eats and drinks judgment on himself” (1 Cor. 11:27, 29).
The Real Presence of Christ in the Eucharist is a central dogma of the Catholic faith: “The power of the words and the action of Christ, and the power of the Holy Spirit, make sacramentally present under the species of bread and wine Christ’s body and blood, his sacrifice offered on the cross once for all” (CCC 1353).
Because the Roman Catholic Church believes and teaches that when we receive Communion, we participate in the body and blood of Christ, not just symbols of them, the faithful must profess this faith each time they receive the sacrament with an “Amen.” The Priest says, “The Body of Christ, to which we respond Amen.” By this Amen (which every Catholic who receives the Eucharist knows), we espouse publicly the faith and moral teachings of the Catholic Church and desire to live accordingly. It is the reason why non-Catholics aren't permitted to receive Holy Communion at Mass.
Catechesis on . . .
The Parish Pastoral Council
Last month, I constituted our Parish Pastoral Council (PPC) to assist me in leading the Parish community in discerning the present and future Parish direction. The success of this endeavor requires not only education but the formation of myself, council members, and the Parish at large.
Among other things, the role of the PPC consists of the following:
- To assist the Pastor in his leadership role of planning, organizing, initiating, promoting, coordinating and reviewing the evangelization, worship, religious education/formation and service activities within the Parish.
- To assess adequately the needs of the whole Parish and its members and to develop and implement a pastoral plan that will promote the common good of the Parish.
- To foster unity and a sense of community in the Parish and to coordinate all parish activities in a manner that will best serve the interests of the Parish.
- To promote programs and activities in the Parish as recommended by the PPC, the archbishop, or archdiocesan offices.
The Second Vatican Council has identified the following essential elements that form the essence of Parish life: Evangelization, Worship and word, Community Service and Stewardship Leadership.
These elements constantly interrelate in Parish life, nurturing and supporting the other. Focusing on these elements, I hope for the council to be primarily charged with assisting in the development of St. Anselm as a mission-focused Parish, placing at the heart of the parish a consciousness of zeal for the mission of Jesus Christ.
Our PPC will be the umbrella body for all devotional groups, associations and ministries in our Parish of St. Anselm. With a primarily advisory role, I will consider the opinions and recommendations of the PPC, even as ultimately, per Canon Law, all decisions about the operation and direction of the Parish need to carry the Pastor’s agreement and approval. By revisioning the parish through the direction of the PPC, it is my prayer that the entire Parish joins together to fulfill its unique role within the local and universal Church.
Catechesis on . . .
Catholic Funerals
According to the Catechism of the Catholic Church (CCC), the primary purpose of Catholic funerals is to pray for the deceased because we do not know if they died in a state of grace. Or, if they did, we do not know how much purification they need before they can enter heaven (CCC 1030-1031). In other words, Catholics pray for the dead because we know that they might be in purgatory.
Thus, contrary to common assumption, the funeral Mass is not to celebrate the life of the deceased but to offer worship to God for Christ’s victory over death, to comfort the mourners with prayers, and to pray for the soul of the deceased.
That is why the General Instruction of the Roman Missal says, "At the Funeral Mass, there should, as a rule, be a short homily, but never a eulogy of any kind” (382). Similarly, the Order of Christian Funerals notes that a eulogy should never be at a funeral Mass (OCF 27). However, the celebrant may express a few words of gratitude about the person's life in his homily.
It is never an attempt to deny family members their rightful grieving process; instead, it is to prevent the departed from being denied what they need. Families can have gatherings in which speakers reminisce about the life of the dead, usually at the vigil (wake) or a funeral reception. The decision to remain silent on this topic is to forsake the dead to oblige those who might complain.
